STANZA V

ANSWER OF THE CREATURES

THIS is the answer of the creatures to the soul which, according to St. Augustine, in the same place, is the testimony which they furnish to the majesty and perfections of God, for which it asked in its meditation on created things. The meaning of this stanza is, in substance, as follows: God created all things with great ease and rapidity, and left in them some tokens of Himself, not only by creating them out of nothing, but also by endowing them with innumerable graces and qualities, making them beautiful in admirable order and unceasing mutual dependence. All this He wrought in wisdom, by which He created them, which is the Word, His only begotten Son. Then the soul says;

2. These graces are the innumerable multitude of His creatures. The term “thousand,” which the soul makes use of, denotes not their number, but the impossibility of numbering them. They are called grace because of the qualities with which He has endowed them. He is said to diffuse them because He fills the whole world with them.

3. To pass through the groves is to create the elements; here called groves, through which He is said to pass, diffusing a thousand graces, because He adorned them with creatures which are all beautiful. Moreover, He diffused among them a thousand graces, giving the power of generation and self-conservation. He is said to pass through, because the creatures are, as it were, traces of the passage of God, revealing His majesty, power, and wisdom, and His other divine attributes. He is said to pass in haste, because the creatures are the least of the works of God: He made them, as it were, in passing. His greatest works, wherein He is most visible and at rest, are the incarnation of the Word and the mysteries of the Christian faith, in comparison with which all His other works were works wrought in passing and in haste.

4. The son of God is, in the words of St. Paul, “the brightness of His glory and the figure of His substance.”⁷³⁷³Heb. 1:3 God saw all things only in the face of His Son. This was to give them their natural being, bestowing upon them many graces and natural gifts, making them perfect, as it is written in the book of Genesis: “God saw all the things that He had made: and they were very good.”⁷⁴⁷⁴Gen. 1:31 To see all things very good was to make them very good in the Word, His Son. He not only gave them their being and their natural graces when He beheld them, but He also clothed them with beauty in the face of His Son, communicating to them a supernatural being when He made man, and exalted him to the beauty of God, and, by consequence, all creatures in him, because He united Himself to the nature of them all in man. For this cause the Son of God Himself said, “And I, if I be lifted up from the earth will draw all things to Myself.”⁷⁵⁷⁵John 12:32 And thus in this exaltation of the incarnation of His Son, and the glory of His resurrection according to the flesh, the Father not only made all things beautiful in part, but also, we may well say, clothed them wholly with beauty and dignity.

NOTE

BUT beyond all this — speaking now of contemplation as it affects the soul and makes an impression on it — in the vivid contemplation and knowledge of created things the soul beholds such a multiplicity of graces, powers, and beauty with which God has endowed them, that they seem to it to be clothed with admirable beauty and supernatural virtue derived from the infinite supernatural beauty of the face of God, whose beholding of them clothed the heavens and the earth with beauty and joy; as it is written: “You open Your hand and fill with blessing every living creature.”⁷⁶⁷⁶Ps. 144:16 Hence the soul wounded with love of that beauty of the Beloved which it traces in created things, and anxious to behold that beauty which is the source of this visible beauty, sings as in the following stanza: