Chapter I

Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it?

S. Gregory the Great says[316]: "The contemplative life means keeping of charity towards God and our neighbour, and fixing all our desires on our Creator." But desire and love belong to the affective or appetitive powers; consequently the contemplative life is not confined to the intellect.

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When men's thoughts are principally directed towards the contemplation of the truth, their life is said to be "contemplative." But to "intend" or direct is an act of the will, since "intention" or direction is concerned with the end in view, and the end is the proper object of the will. Hence contemplation, having regard to the actual essence of it, is an act of the intellect; but if we consider that which moves us to the exercise of such an act, then contemplation is an act of the will; for it is the will which moves all the other faculties, including the intellect, to the exercise of their appropriate acts.

But the appetitive faculty--the will, that is--moves us to consider some point either sensibly or intellectually, that is, sometimes out of love for the thing itself--for _Where thy treasure is there is thy heart also_,--and sometimes out of love of that very knowledge which follows from its consideration. For this reason S. Gregory[317] makes the contemplative life consist in the love of God, since from love of God a man yearns to look upon His beauty. And since we are delighted when we obtain what we love, the contemplative life consequently results in delight, and this resides in the affective powers, from which, too, love took its rise.

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Some, however, urge that the contemplative life lies wholly in the intellect, thus:

1. The Philosopher says[318]: "The end of contemplation is truth." But truth belongs wholly to the intellect.

But from the very fact that truth is the goal of contemplation
it derives its character of a desirable and lovable and pleasing
good, and in this sense it comes under the appetitive powers.

2. Again, S. Gregory says[319]: "Rachel, whose name is interpreted 'the Beginning seen,' signifies the contemplative life." But the vision of a principle, or beginning, belongs to the intellect.

But it is love of God which excites in us desire of the vision
of the First Principle of all--viz., God Himself--and hence S.
Gregory says[320]: "The contemplative life, trampling underfoot
all cares, ardently yearns to look upon the face of the
Creator."

3. S. Gregory says[321]: "It belongs to the contemplative life to rest from all exterior action." But the affective or appetitive powers tend towards external action. Hence it would seem that the contemplative life does not come under them.

But the appetitive powers not only move the bodily members to
the performance of external acts, but the intellect, too, is
moved by them to the exercise of contemplation.

"Hear, you that are far off, what I have done, and you that are
near, know My strength. The sinners in Sion are afraid,
trembling hath seized upon the hypocrites. Which of you can
dwell with devouring fire? which of you shall dwell with
everlasting burnings? He that walketh in justices, and speaketh
truth, that casteth away avarice by oppression, and shaketh his
hands from all bribes, that stoppeth his ears lest he hear
blood, and shutteth his eyes that he may see no evil. He shall
dwell on high, the fortifications of rocks shall be his
highness: bread is given him, his waters are sure. His eyes
shall see the King in His beauty, they shall see the land far
off."[322]

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_S. Thomas:_ We do not enjoy all the things that we have; and this is either because they do not afford us delight, or because they are not the ultimate goal of our desires, and so are incapable of satisfying our yearnings or affording us repose. But these three things the Blessed have in God: for they see Him, and seeing Him they hold Him ever present to them, for they have it in their power always to see Him; and holding Him, they enjoy Him, satisfying their yearnings with That Which is The Ultimate End (_Summa Theologica_, I., xii. 7, _ad 3m_).

"As the hart panteth after the fountains of water: so my soul
panteth after Thee, O God. My soul hath thirsted after the
strong living God; when shall I come and appear before the face
of God? My tears have been my bread day and night, whilst it is
said to me daily: Where is thy God? These things I remembered,
and poured out my soul in me; for I shall go over into the place
of the wonderful tabernacle, even to the house of God. With the
voice of joy and praise; the noise of one feasting. Why art thou
sad, O my soul? and why dost thou trouble me? Hope in God, for I
will still give praise to Him: the salvation of my countenance,
and my God."[323]