Chapter V. That the Operations proper to the different Angelic Choirs represent different Perfections in God. All these graces and prerogatives manifested in them, the angelic choirs owe to Him to Whom they owe " The name of each angelic order signifies a participation

of a perfection which is in God, as, for instance, the name virtues signifies a participation of the Divine virtue." — St. Thomas, Sum. TheoU, I. q. cviii. a. 5. — (Translator.)

their existence, " one and the same Spirit dividing to every one according as He wills " (1 Cor. xii. 11). All these operations He works in them, and allows them to work also, but in a different manner. Thus, the Seraphim burn, but it is with the fire of God, or rather with the fire which is itself God. Their distinguishing attribute is intensity of love, yet they do not love as intensely as God loves, nor in the same way. The Cherubim shine and in knowledge are pre-eminent. Still they possess truth only by participation, and therefore neither in the same manner nor in the same fulness in which it is possessed by Him Who is Truth by Essence. The Thrones are seated, but they owe this to the condescension of Him Who sits upon them. They also judge with tranquillity, yet not . according to the measure or mode of Him Who is pacifying Peace, Peace "which surpasseth all understanding" (Philipp. iv. 7). The Dominations exercise dominion, but they do so with dependence on the one Supreme Lord, Whom at the same time they serve. And what is their dominion as compared with the sovereign, sempiternal, and singular dominion that belongs to Him ? The Principalities govern as He does. But they are also governed by Him, and in such a way that they would lose the power to govern the moment they ceased to be governed. Might is the characteristic perfection of the Powers. But He from Whose bounty they have received their might is mighty too, and mightier than they : indeed, it would be more proper to call Him Might than mighty. The Virtues, in accordance with their office and special efficiency, endeavour by a renewal of prodigies to arouse the hearts of men from a state of torpor. But it is the

Divine Virtue abiding in them that " doth the works " (John xiv. 10). Not that they also do not work, but in comparison with the divine operation, theirs is as if it were not. For so great is the difference between their part and God's that the Psalmist, addressing the Lord, says to Him as if He were the sole agent, " Thou art the God Who dost wonders " (Ps. lxxvi. 15), and elsewhere sings of Him, " Who alone doth great wonders " (Ps. cxxxv. 4). The Angels and Archangels, finally, stand near to assist us. But nearer still is He Who is not only at our side but dwelling in our hearts.

But it may be said that the angels also can abide within us. That I do not deny. For I remember what is written, " And the angel that spoke in me said to me, etc." (Zach. i. 14). Nevertheless, there is a vast difference between the mode of interior presence possible to an angel and that which is proper to God. The angel is present to the soul, not as working good in her, but merely as suggesting good thoughts ; not as rendering her virtuous, but only as inciting her to virtue. But the divine indwelling affects the soul immediately by an infusion of graces, or rather by an infusion and communication of the Divine Substance Itself, so that God may be said to be one spirit with ours, although not one person or one substance. Hence the Apostle says, " He who is joined to the Lord is one spirit " (1 Cor. vi. 17). The angel, therefore, is rather with the soul, but God is in her. The angel is present as the soul's intimate companion, God as her life. Accordingly, just as the soul sees in the eyes, hears in the ears, smells in the nostrils, tastes in the palate, touches in every part of the body : in the same manner does God exhibit different operations in the different angelic choirs, in the Seraphim, for example, revealing Himself as loving, in the Cherubim as knowing, and manifesting other aspects of His life in others, according as " the manifestation of the Spirit is given to every one unto profit " (1 Cor. xii. 7). What, then, is He Whose name is so constantly on our lips and Whose Being is so remote from us ? * How is it that whilst we speak of Him so familiarly, He remains concealed in His majesty, entirely beyond the reach both of our sight and of our affections ? Listen to what He says Himself to mortals, " As the heavens are exalted above the earth, so are My ways exalted above your ways, and My thoughts above your thoughts " (Is. lv. 9). We are said to love, and God also is said to love ; we are said to know, and God also is said to know ; and there are numerous other attributes which are similarly spoken of as common to God and ourselves. But God loves as Charity, He knows as Truth, He judges as Equity, He dominates as Majesty, v He rules as Principality, He protects as Salvation, He operates as Power, He reveals as Light, He assists as Piety. All these operations belong to the angels also and likewise to men, yet in a manner far inferior. For they belong to creatures not in virtue of the good which they are, but by reason of the good which they participate.