Chapter II

Is this division of Life into the Active and the Contemplative a sufficient one?

These two kinds of life are signified by the two wives of Jacob--namely, the active life by Lia, the contemplative by Rachel. They are also signified by those two women who afforded hospitality to the Lord: the contemplative, namely, by Mary, the active by Martha, as S. Gregory says.[302] But if there were more than two kinds of life, these significations would not be fitting.

As we have said above, the division in question concerns human life regarded as intellectual. And the intellect itself is divided into the contemplative and the active, for the aim of intellectual knowledge is either the actual knowledge of the truth--and this belongs to the contemplative intellect, or it is some external action--and this concerns the practical or active intellect. Hence life is quite sufficiently divided into the active and the contemplative.

But some argue that this division is not a sufficient one, thus:

1. The Philosopher[303] says that there are three specially excellent kinds of life: the pleasurable, the civil--which seems to be identified with the active--and the contemplative.

But the pleasurable life makes its end consist in the pleasures
of that body which we have in common with the brute creation.
Hence, as the Philosopher says in the same place, this is a
bestial life. Consequently it is not comprised in our division
of life into the active and the contemplative.

2. Again, S. Augustine[304] speaks of three different kinds of life: the life of leisure, which is referred to the contemplative; the busy life, which is referred to the active life; and he adds a third composed of these two.

But things which hold a middle course are compounded of the
extremes, and hence are virtually contained in them, as the
tepid in the hot and the cold, the pallid in the white and the
black. And similarly, under the active and the contemplative
lives is comprised that kind of life which is compounded of them
both. But just as in every mixture one of the simple elements
predominates, so in this mixed kind of life now the
contemplative, now the active predominates.

3. Lastly, men's lives are diversified according to their various occupations. But there are more than two classes of human occupations.

But all classes of human occupations are, if they are concerned
with the necessities of this present life, and in accordance
with right reason, comprised under the active life which, by
properly regulated acts, takes heed for the needs of the present
life. But if these actions minister to our concupiscences, then
they fall under the voluptuous life which is not comprised in
the active life. But human occupations which are directed to the
consideration of the truth are comprised under the contemplative
life.

* * * * *

_S. Augustine: Your life is hid with Christ in God. When Christ shall appear, Who is your life, then you also shall appear with Him in glory_;[305] but until that shall come to pass _we see now through a glass in a dark manner_--that is, in images as it were--_but then face to face_.[306] This, indeed, is the contemplation that is promised to us, the goal of all our actions, the eternal perfection of all our joys. For _we are the sons of God, and it hath not yet appeared what we shall be; we know that when He shall appear we shall be like Him, for we shall see Him as He is_.[307] And as He said to His servant Moses: _I am Who am ... thus shalt thou say to the children of Israel: He Who is hath sent me to you_,[308] even that shall we contemplate when we live in eternity. Thus, too, He says: _This is eternal life, that they may know Thee, the only True God, and Jesus Christ Whom Thou hast sent_.[309] And this shall be when the Lord shall come and _bring to light the hidden things of darkness_,[310] when the gloom of our mortal corruption shall have passed away. Then will be our "morning," that "morning" of which the Psalmist says: _In the morning I will stand before Thee and I will see_.[311] ... Then, too, will come to pass that which is written: _Thou shall fill me with joy with Thy countenance_.[312] Beyond that joy we shall seek for nothing, for there is naught further to be sought. The Father will be shown to us, and that will suffice for us. Well did Philip understand this when he said to the Lord: _Show us the Father, and it is enough for us!_[313] ... Such contemplation, indeed, is the reward of faith, and for this reward's sake are our hearts purified by faith, as it is written: _Purifying their hearts by faith_[314] (_De Trinitate_, I., viii. 17).

"Remember, O Lord, Thy bowels of compassion; and Thy mercies
that are from the beginning of the world. The sins of my youth
and my ignorances do not remember. According to Thy mercy
remember Thou me; for Thy goodness' sake, O Lord. The Lord is
sweet and righteous; therefore He will give a law to sinners in
the way. He will guide the mild in judgment; He will teach the
meek His ways. All the ways of the Lord are mercy and truth to
them that seek after His covenant and His testimonies. For Thy
Name's sake, O Lord, Thou wilt pardon my sin; for it is
great."[315]

FOOTNOTES:

[291] Hom. XIV., _On Ezechiel_.

[292] IX., xii. 21.

[293] _De Anima_, II., iv. 4.

[294] _De Anima_, III., x. 2.

[295] _Ibid._, II., iv. 2.

[296] _Of the Divine Names_, vi.

[297] Wisd. viii. 16.

[298] _De Anima_, III., vii. 1.

[299] _Of the Divine Names_, IV., i. 7.

[300] For a commentary on this passage of S. Denis, see Qu. CLXXX., Art. 6, pp. 203-210.

[301] Ps. xv. 5-6.

[302] _Moralia in Job_, vi. 18; and _Hom._ XIV., _On Ezechiel_.

[303] _Ethics_, I., v. 21.

[304] _Of the City of God_, xix. 2 and 19.

[305] Col. iii. 3-4.

[306] 1 Cor. xiii. 12.

[307] 1 John iii. 2.

[308] Exod. iii. 14.

[309] S. John xvii. 3.

[310] 1 Cor. iv. 5.

[311] Ps. v. 5.

[312] Ps. xv. 11.

[313] S. John xiv. 8.

[314] Acts xv. 9.

[315] Ps. xxiv. 6-11.

QUESTION CLXXX

OF THE CONTEMPLATIVE LIFE

I. Is the Contemplative Life wholly confined to the Intellect,
or does the Will enter into it?
S. Thomas, _On the Beatific Vision_, I., xii. 7
_ad 3m_
II. Do the Moral Virtues pertain to the Contemplative Life?
S. Augustine, _Of the City of God_, xix. 19
III. Does the Contemplative Life comprise many Acts?
S. Augustine, _Of the Perfection of Human
Righteousness_, viii. 18
" _Ep._, cxxx. _ad probam_
IV. Does the Contemplative Life consist solely in the
Contemplation of God, or in the Consideration
of other Truths as well?
S. Augustine, _Sermon_, CLXIX., xiv. 17
" _Ep._, cxxx. _ad probam_
V. Can the Contemplative Life attain, according to the State of
this Present Life, to the Contemplation
of the Divine Essence?
S. Augustine, _Of the Sermon on the Mount_, II.,
ix. 35
VI. Is the Act of Contemplation rightly distinguished according
to the three kinds of Motion--Circular, Direct,
and Oblique?
VII. Has Contemplation its Joys?
VIII. Is the Contemplative Life lasting?
S. Augustine, _Sermon_, cclix., _On Low Sunday_