Summa contra Gentiles2.2 Chapter II. That the consideration of creatures is useful for building up our faith

This meditation on the divine works is indeed necessary in order to build up man’s faith in God.

First, because through meditating on His works we are able somewhat to admire and consider the divine wisdom. For things made by art are indications of the art itself, since they are made in likeness to the art. Now God brought things into being by His wisdom: for which reason it is said in the psalm Thou hast made all things in wisdom. Hence we are able to gather the wisdom of God from the consideration of His works, since by a kind of communication of His likeness it is spread abroad in the things He has made. For it is said (Ecclus. i. lo): He poured her out, namely wisdom, upon all His works: wherefore the psalmist after saying: Thy knowledge is become wonderful to me: it is high, and I cannot reach to it, and after referring to the aid of the divine enlightening, when he says: Night shall he my light, etc., confesses himself to have been helped to know the divine wisdom by the consideration of the divine works, saying: Wonderful are Thy works, and my soul knoweth right well.

Secondly, this consideration leads us to admire the sublime power of God, and consequently begets in men’s hearts a reverence for God. For we must needs conclude that the power of the maker transcends the things made. Wherefore it is said (Wis. xiii. 4I: If they, the philosophers, to wit, admired their power and their effects, namely of the heavens, stars, and elements of the world, let them understand... that He that made them is mightier than they. Also it is written (Rom. i. 20): The invisible things of God... are clearly seen, being understood by the things that are made: His eternal power also and divinity. And this admiration makes us fear and reverence God. Hence it is said (Jerem. x. 6, 7): Great is Thy name in might. Who shall not fear Thee, O King of nations?

Thirdly, this consideration inflames the souls of men to the love of the divine goodness. For whatever goodness and perfection is generally apportioned among various creatures, is all united together in Him universally, as in the source of all goodness, as we proved in the First Book. Wherefore if the goodness, beauty, and sweetness of creatures are so alluring to the minds of men, the fountainhead of the goodness of God Himself, in comparison with the rivulets of goodness which we find in creatures, will draw the entranced minds of men wholly to itself. Hence it is said in the psalm, Thou hast given me, O Lord, a delight in Thy doings; and in the works of Thy hands I shall rejoice: and elsewhere it is said of the children of men: They shall he inebriated with 'the plenty of Thy house, that is of all creatures, and Thou shalt make them drink of the torrent of Thy pleasure. For with Thee is the fountain of life. Again it is said (Wis. xiii. i) against Certain men: By these good things that are seen, namely creatures that are good by participation, they could not understand Him that is, good to wit, nay more, that is goodness itself, as we have shown in the First Book.

Fourthly, this consideration bestows on man a certain likeness to the divine perfection. For it was shown in the First Book that God, by knowing Himself, beholds all other things in Himself. Since then the Christian faith teaches man chiefly about God, and makes him to know creatures by the light of divine revelation, there results in man a certain likeness to the divine wisdom. Hence it is said (2 Cor. iii. 18): But we all beholding the glory of the Lord with open face, are transformed into the same image.

Accordingly it is evident that the consideration of creatures helps to build up the Christian faith. Wherefore it is said (Ecclus. xlii. 15): I will... remember the works of the Lord, and I will declare the things I have seen: by the words of the Lord are His works.