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_[432]--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_.[433] And this agrees with the words of Jeremias[434]: _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[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."