He could not answer God one time in a thousand,^[1] because in fact he is incapable of it. Not only does God speak innumerable words for the good of every person, but, indeed, with his powerful wisdom and his immeasurable greatness, he is above all creatures. He is wise of heart, powerful and great.^[2] Beyond any doubt, the splendor of his creatures, their harmony and order, manifest his wisdom. But God did not acquire this by learning, because he is wisdom in his essence. Job called him wise in heart, however, to make us understand the true wisdom and intelligence of God. He mentioned his greatness, thinking of the elements of visible creatures (and above all of invisible) that, though so great and numerous, hang like a drop of water in a bucket^[3] from the power of his right hand. And his power is manifest by the fact that they remain within the limits that he set out for them.^[4]

The prophet says, I will be filled with the revelation of his glory.^[1] We can sing of the glory that awaits us, of the goods that will accompany it, of the splendor with which it will shine, but we are incapable of expressing all of this in words. Paul explains the reason for this when he writes, Those things that eye has not seen, that ear has not heard and that have never entered the heart of human beings, God has prepared for those who love him.^[2] These many eternal, heavenly gifts have been prepared by the almighty Lord for his faithful, holy people throughout the world. But who is God, who has arranged all these things for us? Of him we say only that we do not know how to measure or express or understand him, that he is beyond all, outside of all, above all. He surpasses all his creatures; he is beyond his works, above all of them. I could try to express his greatness, but he is greater, or his beauty, but he is more beautiful. He is sweeter than every sweetness, brighter than every splendor, more just than all justice, stronger than all strength, gentler than all gentleness. Reason does not admit of the creature claiming equality with its Creator, nor that something produced is put on the level of the one who produced it. Precisely thus we read in the prophet, The one who made powerful things is more powerful than they are. And the one who made beautiful things is more beautiful than they.

If it is not possible to see the divine nature with eyes of flesh, it is possible to gain an image of the divine power of the Creator from his works. Solomon says this: In fact, one knows the author by analogy from the greatness and beauty of creatures. He does not say simply that one knows the author from creatures but adds by analogy. The more we consider his creatures in a contemplative way, in fact, the more God will show himself to be great. And the more our heart is raised in contemplation, the higher will be the image that we have of God.

God has a face that shows itself through his creatures. It is said, in fact, one knows the author by analogy from the greatness and beauty of creatures. One knows him by the analogy of faith.^[1] Just as, looking at a boat, we imagine its maker even if he is not present, or spotting an approaching ship, we immediately think that there is someone who steers it, or seeing a coach driven well, even if we cannot make out the coachman, we imagine him—in the same way, faced with the fact that the world moves in an orderly way and with the beauty of nature, we derive an image of the beauty and greatness of God. If present things are great, how much greater will the one who made them be! Thus, if one gains an image of God from the world, from the order and arrangements of providence, then the hidden side of his face is no longer hidden. The Greek philosophers also reasoned in this way, deducing an image of God from creatures and their beauty.

No one has ever known God, except the one to whom God has revealed himself.^[1] This is true not only for human beings but also among the supracosmic powers and, I would say, even among the cherubim and seraphim. Nevertheless, God did not abandon us in total ignorance. In fact, knowledge of God exists and has been implanted naturally by him in everyone. The creation itself, its preservation and its regulation, proclaim the greatness of the divine nature. And he also revealed knowledge of himself, to the extent it can be attained, first through the Law and the prophets and then through his only-begotten Son, our Lord God and Savior Jesus Christ. For this reason we receive, acknowledge and reverence what has been passed down to us through the Law, the prophets, the apostles and the Evangelists, not seeking anything beyond these things. Indeed, God, being good, is the author of every good and is subject to neither envy or passion. Envy is far from the divine nature, which is impassive and only good.^[2] Therefore, knowing all things and concerned for what is useful for each, he revealed what is good for us to know, passing over in silence what we could not bear.

If they were capable of sufficient knowledge to account for the universe, how is it that they did not more easily find its Lord? They are blamed for having spent their time, their activity and their discussions scrutinizing, and in a certain way measuring, what is created. They investigated the movement of the planets, the distance between the stars, the course of the heavenly bodies. Through these studies, they arrived at such a scientific knowledge as to be able to predict eclipses of the sun and the moon, which then occurred on the day and hour predicted, for the length of time and at the exact point in space they had said. What ability! What capacity! But when they were at the point of seeking to know the Creator—who was not far from them—they were unable to find him. If they had found him, they would have had him in themselves.

If the bones of the righteous are impure, how is it that the bones of Jacob and Joseph were carried out of Egypt with every honor?^[1] Or how is it that a dead man was raised after coming in contact with the bones of Elisha?^[2] If God works miracles through bones, it is clear that he can also do so through images, stones and many other things. This also happened with Elisha, who gave his staff to his servant and ordered him to go and raise the son of the Shunammite woman with it.^[3] Moses too, with a staff, not only punished Pharaoh^[4] but also divided the sea,^[5] sweetened waters^[6] and opened the rock and made water flow out.^[7] Solomon says, Blessed is the wood from which salvation comes. Elisha made a piece of iron float after throwing a stick in the Jordan,^[8] and it is also written that the tree of life^[9] and the plant of Sabek^[10] lead to forgiveness. Moses lifted up the serpent on a stick, saving the lives of the people,^[11] and confirmed the priesthood in the tent with a blooming branch.^[12]

By the disposition of the universe you find an angel appointed for the earth and another appointed for the waters, another appointed for the air and a fourth appointed for fire.^[1] Arise, then—I beg of you—with your reason, and consider the disposition of the animals, the plants and the stars of heaven. There is an angel appointed for the sun, another of the moon and others of the stars. These angels, who accompany us during our time on earth, either rejoice or mourn over us when we sin. Grieve, it says, over the earth because of its inhabitants.^[2] It calls the angel for the earth using the same name as the earth itself, earth, as when it says, The work of human hands and the one who has done it are accursed. It is not that the inanimate thing itself is accursed, but what resides in the inanimate statue is indicated by the expression human hands, and from this it receives its name.^[3] In this way I would say that the angel appointed for the earth is designated also by the name earth, and the angel appointed for the water is designated by the name water, as when it is said, The waters saw you, O God, the waters saw you and feared. The abyss trembled, a great crash of waters, and the clouds sent out their voice. Behold, your arrows pass.^[4]

In the book of Wisdom it is written, For this reason there will also be an inquiry into the idols of the peoples. It could seem as though for a long time God did not consider that idols were worshiped and sacrifices offered to them. Then he who always watches finally made inquiry. He watched in tolerance, he inquired so as to punish. Into the idols of the peoples, the book says, there will be an inquiry, because God’s creatures have become detestable. The pagans in fact provoke God through his creatures. How do they provoke God through his creatures? Because the carpenter shaped an idol, whereas God had created the wood. The goldsmith shaped an idol, whereas God had created the gold. From an object of yours, do you form something that he might detest? Why, from a creature of God, do you wickedly mold something that he should find detestable? You must form yourself well, so that he will love you. You want to impress your image in wood. Rather, receive within you the image of God. What do you destroy inwardly, and what do you sculpt outwardly? God’s creatures, the book says, have become detestable. They have become a scandal for the souls of human beings and a snare for the feet of fools. Indeed, the beginning of fornication is the love of idols. If a woman who has many husbands were to merit praise, then let someone who worships many gods also be praised. If a woman who offers herself to men is an adulteress, how much more a soul that worships gods that do not exist? The beginning of fornication is the love of idols, and their invention a corruption of life.^[1]