Chapter 2 — That the consideration of creatures is useful for building up our faith

This meditation on the divine works is indeed necessary in order to build up man’s faith in God.

First, because through meditating on his works we are able somewhat to admire and consider the divine wisdom. For things made by art are indications of the art itself, since they are made in likeness to the art. Now God brought things into being by his wisdom: for which reason it is said in the Psalm: in wisdom have you made them all (Ps 104[103]:24). Hence we are able to gather the wisdom of God from the consideration of his works, since by a kind of communication of his likeness it is spread abroad in the things he has made. For it is said: he poured her out, namely wisdom, upon all his works (Sir 1:10); therefore, the Psalmist, after saying: your knowledge is too wonderful for me; it is high, I cannot attain it (Ps 139[138]:6), and after referring to the aid of the divine enlightening, when he says: let only darkness cover me, and the light about me be night (Ps 139[138]:11), confesses himself to have been helped to know the divine wisdom by the consideration of the divine works, saying: wonderful are thy works! My soul knows right well (Ps 139[138]:14).

Second, this consideration leads us to admire the sublime power of God, and consequently begets in men’s hearts a reverence for God. For we must conclude that the power of the maker transcends the things made. Therefore it is said: if they, the philosophers, were amazed at their power and working, namely of the heavens, stars, and elements of the world, let them perceive from them how much more powerful is he who formed them (Wis 13:4). Also, it is written: ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made (Rom 1:20). And this admiration makes us fear and reverence God. Hence it is said: your name is great in might. Who would not fear you, O King of the nations? (Jer 10:6–7).

Third, this consideration inflames the souls of men to the love of the divine goodness. For whatever goodness and perfection is generally apportioned among various creatures is all united together in him universally, as in the source of all goodness, as we proved in the first book. (Cc. 28, 40.) Therefore, if the goodness, beauty, and sweetness of creatures are so alluring to the minds of men, the fountainhead of the goodness of God himself, in comparison with the rivulets of goodness which we find in creatures, will draw the kindled souls of men wholly to itself. Hence it is said in the Psalm, you, O Lord, hast made me glad in your works; at the operations of your hands I sing for joy (Ps 92:4[91:5]); and elsewhere it is said of the children of men: they feast on the abundance of your house, that is of all creatures, and you give them drink from the river of your delights. For with you is the fountain of life (Ps 35:9–10). Again, it is said against certain men: they were unable from the good things that are seen, namely creatures that are good by participation, to know him who exists (Wis 13:1), namely, the true good; no, more: goodness itself, as we have shown in the first book. (Ch. 38.)

Fourth, this consideration bestows on man a certain likeness to the divine perfection. For it was shown in the first book (Cc. 49–54.) that God, by knowing himself, beholds all other things in himself. Since, then, the Christian faith teaches man chiefly about God, and makes him to know creatures by the light of divine revelation, there results in man a certain likeness to the divine wisdom. Hence it is said: we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness (2 Cor 3:18).

Accordingly it is evident that the consideration of creatures helps to build up the Christian faith. Therefore it is said: I will now call to mind the works of the Lord, and will declare what I have seen. By the words of the Lord his works are done (Sir 42:15).