can teach another by clarifying, illumining, and
perfecting. And in this sense the Angels do in some sort share
in the active life as long as this world lasts, for they are
occupied with ministering to the inferior creation. This is what
was signified by Jacob's vision of the Angels ascending the
ladder--whereby was meant the contemplative life--and descending
the ladder--whereby was meant the active life. At the same time,
as S. Gregory says[435]: "Not that they so went out from the
Divine Vision as to be deprived of the joys of contemplation."
And thus in their case the active life is not distinguished from
the contemplative as it is in us who find the works of the
active life an impediment to the contemplative life. Moreover,
we are not promised a likeness to the Angels in their work of
administering to the inferior creation, for this does not belong
to us according to our nature, as is the case with the Angels,
but according to our vision of God.

3. Lastly, the more durable a thing is the more capable it seems of
lasting after this life. But the active life is more durable than the
contemplative, for S. Gregory says[436]: "We can remain steadfast in the
active life, but in nowise can we maintain the mind's fixed gaze in the
contemplative life." Consequently the active life is much more capable
of continuing after death than is the contemplative life.

But in our present state the durability of the active life as
compared with the contemplative life does not arise from any
feature of either of these kinds of life considered in
themselves, but from a defect on our part; for we are dragged
down from the heights of contemplation by the body's burden. And
thus S. Gregory goes on to say that, "thrust back by its very
weakness from those vast heights, the soul relapses into
itself."

"O bless our God, ye Gentiles: and make the voice of His praise
to be heard. Who hath set my soul to live: and hath not suffered
my feet to be moved. For Thou, O God, hast proved us; Thou hast
tried us by fire, as silver is tried. Thou hast brought us into
a net, Thou hast laid afflictions on our back; Thou hast set men
over our heads. We have passed through fire and water, and Thou
hast brought us out into a refreshment."[437]

FOOTNOTES:

[407] _Of the Supreme Good_, III., xv.

[408] _Qu._ CLXXIX. 1.

[409] _Ethi