Sermon V. On the Four Orders of Spirits

"Let Him kiss me with the kiss of His Mouth."

There are, as you know, my brethren, four distinct kinds of spirits, the irrational, the human, the angelic, and the Divine, the last being the Creator of all the others. Of these various orders, there is none but requires a body, natural or assumed, either for its own use, or for the needs of others, or for the sake both of itself and others — none, save the fourth, to

Whom all creatures, whether corporeal or incorporeal, truly confess and say, "Thou art my God, because Thou dost not need my goods." In the first place, it is evident that the irrational spirit is so dependent on its body that without its support it cannot exist at all. When the brute dies its spirit ceases to be at the same moment at which it ceases to vivify. Our spirits, on the other hand, survive our bodies; yet to those things which make life really happy, we have no means of attaining except through the bodies. This truth was not unknown to him who said, "The invisible things of God are clearly seer, being understood by the things that are made." For "the things that are made," that is, those corporeal and visible things, cannot enter into our knowledge except through the avenues of our bodily senses. The human soul, therefore, spiritual creature though she be, has need of a body, as without the help of this she could never acquire that science which, like a ladder, enables her to mount up to those higher realities, in the contemplation of which she finds her happiness. Here the case of infants who die soon after baptism may be urged against me as an objection. Our faith teaches us that the souls of such, departing the present life without the knowledge of sensible things are, nevertheless, admitted to the bliss of heaven. I answer briefly that they have this, not as a right from nature, but as a privilege from grace. Hence, as I am speaking now only of what happens in the ordinary course and by natural law, no argument against me can be derived from such extraordinary interpositions.

That bodies are necessary, even to angelic spirits, is sufficiently evident from that true and truly inspired utterance of the Apostle: "Are they not ministering spirits, sent to minister for those who shall receive the inheritance of salvation?" How, therefore, could they exercise their ministry without bodies, especially with regard to those who dwell in bodies? Moreover, it is only bodily substances¹ that can traverse space, and pass from one point to another. Yet we have it on authority, as indubitable as well known, that the angels frequently do this. Hence it is that they appeared to the fathers, entered their dwellings, eat with them, and had their feet washed. Thus, both the angelic and the brute spirit have need of bodies, but rather as instruments to be employed for the good of others than as sources of benefit to themselves. The brute, as under a natural law of slavery, subserves human interests by ministering to our temporal and corporeal necessities. Consequently, its spirit passes with time and is extinguished with the body; for "the slave abideth not in the house for ever." Yet if we use the slave as we ought, we shall turn the benefit of its temporal service into merit for ourselves of an eternal reward. But the angels, in the spirit of liberty, are anxiously solicitous to exercise towards us the offices of piety, and show themselves to mortals as willing and eager ministers "of future goods," recognising in us their predestined companions for eternity and the co-heirs of their own immortal felicity. The irrational spirits, therefore, serve us from necessity, the angelic out of love; and,/ doubtless, it is as a means of benefiting us that both have need of bodies. What advantage they themselves derive therefrom, I am unable to see — at any rate with regard to eternity. The brute, indeed, by means of the body, is able to perceive corporeal objects. But surely it has not the power, by the help of such material and concrete impressions as bodily senses supply, to raise itself to the perception of spiritual and intellectual realities. Nevertheless, whilst unable itself to attain to such knowledge, it helps thereto, as we know, by its corporeal and temporal service, those amongst men who strive to draw eternal profit from the use of all transitory things, "using the world as though they used it not."

But the blessed angels above, without the aid of a body and without the intuition of objects perceptible to bodily senses, by the mere spirituality and subtlety of their natures, are capable alike of comprehending what is most exalted and of penetrating what is most profound. The Apostle evidently realised this, because after saying that "the invisible things of God are clearly seen, being understood by the things that are made," he immediately added, "by the creature of the world," that is, of the earth.² He thus indicates that the same is not true of the creatures of heaven. For those objects of contemplation to which the human spirit, imprisoned in the flesh and dwelling here below, endeavours to rise, little by little and step by step, from the consideration of material things, the same are reached swiftly and easily by the angelic citizens of heaven, owing to their native sublimity and penetration, without any dependence on corporeal sense, without any assistance from bodily members, without any intuition of material things. Why should they seek in bodies for those spiritual communications which they can read in the Book of Life without any contradiction, and understand without any difficulty? Why1 should they labour in the sweat of their brow to winnow the grain from the chaff, to press out the wine from the grapes, or the oil from the olives, when they have an abundance and a superabundance of such things ready to hand? Who, having plenty at home, would beg his bread from door to door? Who would dig a well and laboriously search for water in the bowels of the earth, whilst a living, natural fountain poured its limpid treasures with unfailing generosity at his feet? Therefore, neither the angelic nor irrational spirits derive any assistance from their bodies as regards the acquisition of that knowledge which can make the intelligent creature happy. The latter, as being naturally stupid, lack the capacity for such enlightenment; the former, as enjoying the prerogative of a more excellent glory, have no need of it. But the spirit of man, occupying the middle place between the angelic and the brute, has need of a body for its own advancement in knowledge and for rendering service to others. Thus, to say nothing of the other bodily members or their functions, how, I ask, could instruction be imparted without a corporeal tongue, or attended to without corporeal ears?

As, therefore, without the help of a body the servile spirit of the brute cannot discharge the duty of its condition, nor the heavenly and angelic exercise the offices of piety, nor the rational spirit of man suffice. to consult for its own or its neighbour's salvation, it follows that every created spirit requires the agency of bodily members, either solely on account of others or for the sake both of itself and others. But what if there be found some irrational creatures of which we can discover no use and which minister to no human necessity? I answer that, although not otherwise useful, they render us more Important service by furnishing objects of contemplation to our minds, than they could possibly do by supplying the needs of our body\ Even allowing that some are dangerous and detrimental to man's material well-being, still their bodies do not lack wherewith to "co-operate unto good to such as, according to His purpose, are called to be saints." And if they do not serve us by becoming our food, or by otherwise accomplishing our purposes, they do so, at least, by exercising our intelligence, according to that measure and method of instruction, common to all who enjoy the use of reason, whereby the invisible things of God are clearly seen, being understood by the things that are made." The devil and his satellites are, indeed, always intent on evil and always desire our hurt. But God forbid that they should have the power to harm those who are "zealous of good," to whom it is said, "and who is he that can hurt you if you be zealous of good? "Rather they benefit them, even in spite of themselves, and "co-operate unto good "for those who are themselves good.

As to whether the angelic bodies,³ like the human, are naturally united to their indwelling spirits, so that the angel, just as man, is an animal, only differing from us in being immortal, which we are not as yet; whether these celestial creatures can change their bodies at their pleasure, and appear, when they wish to appear, in whatever shape and form they like, condensing and solidifying as they please the material envelopes which, nevertheless, in their own real nature by reason of the subtlety of their essence are entirely impalpable and imperceptible to our senses; or whether, finally, they subsist as simple spiritual substances, which, when they have need, assume to themselves a body, and lay it down again, when no longer necessary, to be dissolved into the elements whence it was formed — to these questions, my brethren, do not look to me for an answer. The fathers seem to have held different views on the matter. And for myself, I confess I do not see my way clear to teach one thing or the other. However, I do not suppose that knowledge of this kind would contribute much towards our advancement in virtue.

Yet be assured of this, that no created spirit can directly act upon our souls. I mean to say, that without the medium of a bodily instrument, whether its own or ours, no creature has the power of so communicating and infusing itself into our minds as thereby to render us learned or more learned, virtuous or more virtuous.⁴ No angelic, no human spirit is capable of affecting me in this way, any more than I am capable of so affecting them. The blessed angels have not even this power with regard to each other. It is, therefore, the incommunicable prerogative of that supreme and all-pervade- Ning Spirit, Who alone "teach eth knowledge" to angels and men, without requiring on the creature's side the medium of a bodily ear, or on His own the instrumentality of a material tongue. This Divine Spirit communicates Himself directly, He reveals Himself directly, and pure Himself, is readily perceived by pure minds. He alone has need of rfothing, being alone sufficient for Himself, and, in virtue of His omnipotent Will, for all besides. Nevertheless, He exercises great and innumerable operations by means of His subject creatures, material and immaterial. But He does so rather as commanding than as soliciting. See, for example, how He makes use now of my corporeal tongue to do His work in instructing you, although He could, doubtless, instruct you Himself directly with infinitely greater facility and sweetness. His employment of my agency is, therefore, not a dependence on, but a condescension to me. So in promoting your spiritual interests by my means what He seeks is not assistance for Himself but merit for me.

Such, my brethren, must be the conviction of every man engaged in doing good, lest perchance he should begin to glory in himself on account of the gifts of God, instead of glorying in the Lord. Yet there are some who do good against their will, namely, wicked men and fallen angels. In this case, it is clear the good that is done by their means is not done for their sakes, since no goodness can benefit a free agent without his consent. Hence such unwilling instruments have but the dispensation of whatever good they perform. Yet somehow or other, we experience greater satisfaction and pleasure in the benefits conferred upon us by these wicked dispensers than in any others. And perhaps this is the reason why God makes use of the wicked to benefit the just, rather than any need He has of their co-operation in well-doing.

If the Almighty stands in no need of angels or men, much less, doubtless, does He depend on creatures which lack either reason alone or both sense and reason. Consequently, their concurrence in good makes it apparent how "all things serve Him," Who can truly say, "The earth is Mine." Or at any rate, it may be said that He employs such agencies, not because He needs their help, but only for reasons of fitness, as knowing from what particular causes particular effects might most fittingly proceed. Whilst, then, the ministry of bodies is often and suitably exercised in accomplishing the divine purposes, as, for instance, in quickening seed, in multiplying crops, and in ripening fruit, what need has He of a body of His own, Whose will is manifestly obeyed by all bodies, celestial and terrestrial, without distinction as without delay? Such a body, surely, would be superfluous in Him Who finds no body not His own. But to say all that occurs to be said on this subject would prolong this discourse beyond all reasonable limits, and perhaps overtax the powers of some of you. Let us, therefore, reserve what remains for another sermon.⁵

Footnotes

1. This opinion, now abandoned, has been defended by philosophers before and after St. Bernard. Even Aristotle himself distinctly teaches that the indivisible is per se incapable of locomotion. Indeed, it seems to have been this difficulty of conceiving how that which has no extension in space, can yet, of itself, pass from one point of space to another, that led so many doctors to regard the angelic nature as essentially material. And hence, when the latter view lost favour, the former was also discredited. For the various scholastic theories of angelic locomotion, see Suarez, De Avgelis, Bk. IV. chap, i.-xxiv. — (Translator.) It c ↩

2. So the holy Preacher interprets the expression "a creatura mundi," which indeed can bear this translation, although the usual rendering is "from the creation of the world." The Greek is equally ambiguous. — (Translator.) ↩

3. The Saint's uncertainty as to whether the angels are pure spirits (expressed also in the De Considerations, Bk. V. c. iv.), will not surprise us when we remember that in his time this question was still an open one, with grave authorities on either side. Now, however, the consensus of theologians has settled the question in favour of immateriality.— (Translator.) ↩

4. Quoted by Suarez, De Angelis, Bk. VI. chap, xvi., as confirmatory of his thesis that angels can act upon the human mind only indirectly, through the medium of the imagination. St. Bernard expresses himself more clearly on this question in his work De Consideratione, Bk. V. chap, v., where he says that "an angel is present to the soul not as working good in her, but merely as suggesting good thoughts; not as making 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. The angel, therefore, is with the soul, but God is in her. The angel is present as the soul's companion, God as her life." — (Translator.) ↩

5. In this sermon the Saint seems to contradict himself, in one place positively affirming that the angels have need of bodies, and in another confessing his ignorance. But the two positions are quite consistent. He is certain that the angels require a body to act on matter — which is the common opinion; his doubt concerns the question as to whether bodies belong to their essential constitution. — (Translator.) ↩