2. Again, to teach others pertains to the active life. But in the next

life—where we shall be as the Angels—there can be teaching; for we see it in the case of the Angels of whom one illumines, clarifies, and perfects another, all of which refer to their reception of knowledge, as is clear from Denis the Areopagite. Hence it seems that the active life is to be continued after this life.

But the contemplative life especially consists in the contemplation of God; and as regards this no Angel teaches another, for it is said of the Angels of the little ones—Angels who are of an inferior choir—that they always see the face of the Father. And similarly in the future life: there no man will teach another about God, for we shall all see Him as He is. And this agrees with the words of Jeremias: And they shall teach no more every man his neighbour ... saying: Know the Lord; for all shall know Me from the least of them even to the greatest.

But when it is question of dispensing the mysteries of God, then one Angel 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: "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.