Ad tertium dicendum quod contemplatio Dei in hac vita imperfecta est respectu contemplationis patriae, et similiter delectatio contemplationis viae est imperfecta respectu delectationis contemplationis patriae, de qua dicitur in Psalmo, de torrente voluptatis tuae potabis eos. Sed contemplatio divinorum quae habetur in via, etsi sit imperfecta, est tamen delectabilior omni alia contemplatione quantumcumque perfecta, propter excellentiam rei contemplatae. Unde philosophus dicit, in I de partibus Animal., accidit circa illas honorabiles existentes et divinas substantias minores nobis existere theorias. Sed etsi secundum modicum attingamus eas, tamen, propter honorabilitatem cognoscendi, delectabilius aliquid habent quam quae apud nos omnia. Et hoc est etiam quod Gregorius dicit, super Ezech., contemplativa vita amabilis valde dulcedo est, quae super semetipsam animam rapit, caelestia aperit, spiritualia mentis oculis patefacit. Reply Obj. 3: The contemplation of God in this life is imperfect in comparison with the contemplation in heaven; and in like manner the delight of the wayfarer’s contemplation is imperfect as compared with the delight of contemplation in heaven, of which it is written (Ps 35:9): Thou shalt make them drink of the torrent of Thy pleasure. Yet, though the contemplation of Divine things which is to be had by wayfarers is imperfect, it is more delightful than all other contemplation however perfect, on account of the excellence of that which is contemplated. Hence the Philosopher says (De Part. Animal. i, 5): We may happen to have our own little theories about those sublime beings and godlike substances, and though we grasp them but feebly, nevertheless so elevating is the knowledge that they give us more delight than any of those things that are round about us: and Gregory says in the same sense (Hom. xiv in Ezech.): The contemplative life is sweetness exceedingly lovable; for it carries the soul away above itself, it opens heaven and discovers the spiritual world to the eyes of the mind. Ad quartum dicendum quod Iacob post contemplationem uno pede claudicabat, quia necesse est ut, debilitato amore saeculi, convalescat aliquis ad amorem Dei, ut Gregorius dicit, super Ezech., et ideo, post agnitionem suavitatis Dei, unus in nobis sanus pes remanet, atque alius claudicat. Omnis enim qui uno pede claudicat, solum illi pedi innititur quem sanum habet. Reply Obj. 4: After contemplation Jacob halted with one foot, because we need to grow weak in the love of the world ere we wax strong in the love of God, as Gregory says (Hom. xiv in Ezech.). Thus when we have known the sweetness of God, we have one foot sound while the other halts; since every one who halts on one foot leans only on that foot which is sound. Articulus 8 Article 8 Utrum vita contemplativa sit diuturna Whether the contemplative life is continuous? Ad octavum sic proceditur. Videtur quod vita contemplativa non sit diuturna. Vita enim contemplativa essentialiter consistit in his quae ad intellectum pertinent. Sed omnes intellectivae perfectiones huius vitae evacuantur, secundum illud I ad Cor. XIII, sive prophetiae evacuabuntur, sive linguae cessabunt, sive scientia destruetur. Ergo vita contemplativa evacuatur. Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. Therefore the contemplative life is made void. Praeterea, dulcedinem contemplationis aliquis homo raptim et pertranseunter degustat. Unde Augustinus dicit, in X Confess., intromittis me in affectum multum inusitatum introrsus ad nescio quam dulcedinem, sed redeo in haec aerumnosis ponderibus. Gregorius etiam dicit, in V Moral., exponens illud Iob IV, cum spiritus me praesente transiret, in suavitate, inquit, contemplationis intimae non diu mens figitur, quia ad semetipsam, ipsa immensitate luminis reverberata, revocatur. Ergo vita contemplativa non est diuturna. Obj. 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: wherefore Augustine says (Confess. x, 40), Thou admittest me to a most unwonted affection in my inmost soul, to a strange sweetness . . . yet through my grievous weight I sink down again. Again, Gregory commenting on the words of Job 4:15, When a spirit passed before me, says (Moral. v, 33): The mind does not remain long at rest in the sweetness of inward contemplation, for it is recalled to itself and beaten back by the very immensity of the light. Therefore the contemplative life is not continuous. Praeterea, illud quod non est homini connaturale, non potest esse diuturnum. Vita autem contemplativa est melior quam secundum hominem, ut philosophus dicit, in X Ethic. Ergo videtur quod vita contemplativa non sit diuturna. Obj. 3: Further, that which is not connatural to man cannot be continuous. Now the contemplative life, according to the Philosopher (Ethic. x, 7), is better than the life which is according to man. Therefore seemingly the contemplative life is not continuous. Sed contra est quod dominus dicit, Luc. X, Maria optimam partem elegit, quae non auferetur ab ea. Quia, ut Gregorius dicit, super Ezech., contemplativa hic incipitur, ut in caelesti patria perficiatur. On the contrary, our Lord said (Luke 10:42): Mary hath chosen the best part, which shall not be taken away from her, since as Gregory says (Hom. xiv in Ezech.), the contemplative life begins here so that it may be perfected in our heavenly home. Respondeo dicendum quod aliquid potest dici diuturnum dupliciter, uno modo, secundum suam naturam; alio modo, quoad nos. Secundum se quidem manifestum est quod vita contemplativa diuturna est, dupliciter. Uno modo, eo quod versatur circa incorruptibilia et immobilia. Alio modo, quia non habet contrarietatem, delectationi enim quae est in considerando, nihil est contrarium, ut dicitur in I Topic. Sed quoad nos etiam vita contemplativa diuturna est. Tum quia competit nobis secundum actionem incorruptibilis partis animae, scilicet secundum intellectum, unde potest post hanc vitam durare. Alio modo, quia in operibus contemplativae corporaliter non laboramus, unde magis in huiusmodi operibus continue persistere possumus, sicut philosophus dicit, in X Ethic. I answer that, A thing may be described as continuous in two ways: first, in regard to its nature; second, in regard to us. It is evident that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable things; second, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in Topic. i, 13. But even in our regard contemplative life is continuous—both because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure after this life—and because in the works of the contemplative life we work not with our bodies, so that we are the more able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7). Ad primum ergo dicendum quod modus contemplandi non est idem hic et in patria; sed vita contemplativa dicitur manere ratione caritatis, in qua habet et principium et finem. Et hoc est quod Gregorius dicit, super Ezech., contemplativa hic incipit, ut in caelesti patria perficiatur, quia amoris ignis, qui hic ardere inchoat, cum ipsum quem amat viderit, in amore ipsius amplius ignescit. Reply Obj. 1: The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): The contemplative life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame with a yet greater love when we see Him Whom we love. Ad secundum dicendum quod nulla actio potest diu durare in sui summo. Summum autem contemplationis est ut attingat ad uniformitatem divinae contemplationis, ut dicit Dionysius, sicut supra positum est. Unde etsi quantum ad hoc contemplatio diu durare non possit, tamen quantum ad alios contemplationis actus potest diu durare. Reply Obj. 2: No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine contemplation, according to Dionysius, and as we have stated above (A. 6, ad 2). Hence although contemplation cannot last long in this respect, it can be of long duration as regards the other contemplative acts. Ad tertium dicendum quod philosophus dicit vitam contemplativam esse supra hominem, quia competit nobis secundum hoc quod aliquid divinum est in nobis, scilicet intellectus. Qui est incorruptibilis et impassibilis secundum se, et ideo actio eius potest esse diuturnior. Reply Obj. 3: The Philosopher declares the contemplative life to be above man, because it befits us so far as there is in us something divine (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure longer. Quaestio 181 Question 181 De vita activa The Active Life Deinde considerandum est de vita activa. Et circa hoc quaeruntur quatuor. We must now consider the active life, under which head there are four points of inquiry: Primo, utrum omnia opera virtutum moralium pertineant ad vitam activam. (1) Whether all the works of the moral virtues pertain to the active life? Secundo, utrum prudentia pertineat ad vitam activam. (2) Whether prudence pertains to the active life? Tertio, utrum doctrina pertineat ad vitam activam. (3) Whether teaching pertains to the active life? Quarto, de diuturnitate vitae activae. (4) Of the duration of the active life. Articulus 1 Article 1 Utrum omnes actus virtutum moralium pertineant ad vitam activam Whether all the actions of the moral virtues pertain to the active life? Ad primum sic proceditur. Videtur quod non omnes actus virtutum moralium pertineant ad vitam activam. Vita enim activa videtur consistere solum in his quae sunt ad alterum, dicit enim Gregorius, super Ezech., quod activa vita est panem esurienti tribuere, et in fine, multis enumeratis quae ad alterum pertinent, subdit, et quae singulis quibusque expediunt dispensare. Sed non per omnes actus virtutum moralium ordinamur ad alios, sed solum secundum iustitiam et partes eius, ut ex supra dictis patet. Non ergo actus omnium virtutum moralium pertinent ad vitam activam. Objection 1: It would seem that the acts of the moral virtues do not all pertain to the active life. For seemingly the active life regards only our relations with other persons: hence Gregory says (Hom. xiv in Ezech.) that the active life is to give bread to the hungry, and after mentioning many things that regard our relations with other people he adds finally, and to give to each and every one whatever he needs. Now we are directed in our relations to others, not by all the acts of moral virtues, but only by those of justice and its parts, as stated above (Q. 58, AA. 2, 8; I-II, Q. 60, AA. 2, 3). Therefore the acts of the moral virtues do not all pertain to the active life. Praeterea, Gregorius dicit, super Ezech., quod per Liam, quae fuit lippa sed fecunda, significatur vita activa, quae, dum occupatur in opere, minus videt; sed dum modo per verbum, modo per exemplum ad imitationem suam proximos accendit, multos in bono opere filios generat. Hoc autem magis videtur pertinere ad caritatem, per quam diligimus proximum, quam ad virtutes morales. Ergo videtur quod actus virtutum moralium non pertineant ad vitam activam. Obj. 2: Further, Gregory says (Hom. xiv in Ezech.) that Lia who was blear-eyed but fruitful signifies the active life: which being occupied with work, sees less, and yet since it urges one’s neighbor both by word and example to its imitation it begets a numerous offspring of good deeds. Now this would seem to belong to charity, whereby we love our neighbor, rather than to the moral virtues. Therefore seemingly the acts of moral virtue do not pertain to the active life. Praeterea, sicut supra dictum est, virtutes morales disponunt ad vitam contemplativam. Sed dispositio et perfectio pertinent ad idem. Ergo videtur quod virtutes morales non pertineant ad vitam activam. Obj. 3: Further, as stated above (Q. 180, A. 2), the moral virtues dispose one to the contemplative life. Now disposition and perfection belong to the same thing. Therefore it would seem that the moral virtues do not pertain to the active life. Sed contra est quod Isidorus dicit, in libro de summo bono, in activa vita prius per exercitium boni operis cuncta exhaurienda sunt vitia, ut in contemplativa iam pura mentis acie ad contemplandum Deum quisque pertranseat. Sed cuncta vitia non exhauriuntur nisi per actus virtutum moralium. Ergo actus virtutum moralium ad vitam activam pertinent. On the contrary, Isidore says (De Summo Bono iii, 15): In the active life all vices must first of all be extirpated by the practice of good works, in order that in the contemplative life the mind’s eye being purified one may advance to the contemplation of the Divine light. Now all vices are not extirpated save by acts of the moral virtues. Therefore the acts of the moral virtues pertain to the active life. Respondeo dicendum quod, sicut supra dictum est, vita activa et contemplativa distinguuntur secundum diversa studia hominum intendentium ad diversos fines, quorum unum est consideratio veritatis, quae est finis vitae contemplativae, aliud autem est exterior operatio, ad quam ordinatur vita activa. I answer that, As stated above (Q. 179, A. 1) the active and the contemplative life differ according to the different occupations of men intent on different ends: one of which occupations is the consideration of the truth; and this is the end of the contemplative life, while the other is external work to which the active life is directed. Manifestum est autem quod in virtutibus moralibus non principaliter quaeritur contemplatio veritatis, sed ordinantur ad operandum, unde philosophus dicit, in II Ethic., quod ad virtutem scire quidem parum aut nihil potest. Unde manifestum est quod virtutes morales pertinent essentialiter ad vitam activam. Unde et philosophus, in X Ethic., virtutes morales ordinat ad felicitatem activam. Now it is evident that the moral virtues are directed chiefly, not to the contemplation of truth but to operation. Wherefore the Philosopher says (Ethic. ii, 4) that for virtue knowledge is of little or no avail. Hence it is clear that the moral virtues belong essentially to the active life; for which reason the Philosopher (Ethic. x, 8) subordinates the moral virtues to active happiness. Ad primum ergo dicendum quod inter virtutes morales praecipua est iustitia, qua aliquis ad alterum ordinatur, ut philosophus probat, in V Ethic. Unde vita activa describitur per ea quae ad alterum ordinantur, non quia in his solum, sed quia in his principalius consistit. Reply Obj. 1: The chief of the moral virtues is justice by which one man is directed in his relations towards another, as the Philosopher proves (Ethic. v, 1). Hence the active life is described with reference to our relations with other people, because it consists in these things, not exclusively, but principally. Ad secundum dicendum quod per actus omnium virtutum moralium potest aliquis proximos suo exemplo dirigere ad bonum, quod Gregorius ibidem attribuit vitae activae. Reply Obj. 2: It is possible, by the acts of all the moral virtues, for one to direct one’s neighbor to good by example: and this is what Gregory here ascribes to the active life. Ad tertium dicendum quod, sicut virtus quae ordinatur in finem alterius virtutis, transit quodammodo in speciem eius; ita etiam quando aliquis utitur his quae sunt vitae activae solum prout disponunt ad contemplationem, comprehenduntur sub vita contemplativa. In his autem qui operibus virtutum moralium intendunt tanquam secundum se bonis, non autem tanquam disponentibus ad vitam contemplativam, virtutes morales pertinent ad vitam activam. Reply Obj. 3: Even as the virtue that is directed to the end of another virtue passes, as it were, into the species of the latter virtue, so again when a man makes use of things pertaining to the active life, merely as dispositions to contemplation, such things are comprised under the contemplative life. On the other hand, when we practice the works of the moral virtues, as being good in themselves, and not as dispositions to the contemplative life, the moral virtues belong to the active life. Quamvis etiam dici possit quod vita activa dispositio sit ad contemplativam. It may also be replied, however, that the active life is a disposition to the contemplative life. Articulus 2 Article 2 Utrum prudentia pertineat ad vitam activam Whether prudence pertains to the active life? Ad secundum sic proceditur. Videtur quod prudentia non pertineat ad vitam activam. Sicut enim vita contemplativa pertinet ad vim cognitivam, ita activa ad vim appetitivam. Prudentia autem non pertinet ad vim appetitivam, sed magis ad cognitivam. Ergo prudentia non pertinet ad vitam activam. Objection 1: It would seem that prudence does not pertain to the active life. For just as the contemplative life belongs to the cognitive power, so the active life belongs to the appetitive power. Now prudence belongs not to the appetitive but to the cognitive power. Therefore prudence does not belong to the active life. Praeterea, Gregorius dicit, super Ezech., quod activa vita, dum occupatur in opere, minus videt, unde significatur per Liam, quae lippos oculos habebat. Prudentia autem requirit claros oculos, ut recte iudicet homo de agendis. Ergo videtur quod prudentia non pertineat ad vitam activam. Obj. 2: Further, Gregory says (Hom. xiv in Ezech.) that the active life being occupied with work, sees less, wherefore it is signified by Lia who was blear-eyed. But prudence requires clear eyes, so that one may judge aright of what has to be done. Therefore it seems that prudence does not pertain to the active life. Praeterea, prudentia media est inter virtutes morales et intellectuales. Sed sicut virtutes morales pertinent ad vitam activam, ut dictum est, ita intellectuales ad contemplativam. Ergo videtur quod prudentia pertineat neque ad vitam activam neque ad contemplativam, sed ad medium vivendi genus quod Augustinus ponit, XIX de Civ. Dei. Obj. 3: Further, prudence stands between the moral and the intellectual virtues. Now just as the moral virtues belong to the active life, as stated above (A. 1), so do the intellectual virtues pertain to the contemplative life. Therefore it would seem that prudence pertains neither to the active nor to the contemplative life, but to an intermediate kind of life, of which Augustine makes mention (De Civ. Dei xix, 2, 3, 19).