Chapter VIII: Is the Contemplative Life lasting?

The Lord said _Mary hath chosen the best part which shall not be taken away from her_[399] because, as S. Gregory says: "Contemplation begins here below that it may be perfected in our heavenly home."

A thing may be termed "lasting" in two ways: from its very nature, or as far as we are concerned. As far as its nature is concerned, the contemplative life is lasting in two ways: for first of all it is concerned with incorruptible and unchangeable things, and in the second place there is nothing which is its contrary: for, as Aristotle says[400]: "To the pleasure which is derived from thought there is no contrary."

And also as far as we are concerned the contemplative life is lasting; and this both because it comes under the action of the incorruptible portion of our soul--namely, our intellect--and so can last after this life; and also because in the work of the contemplative life there is no bodily toil, and we can consequently apply ourselves more continuously to such work, as also the Philosopher remarks.[401]

Some, however, argue that the contemplative life is not lasting, thus:

1. The contemplative life essentially concerns the intellect. But all the intellectual perfections of this life will be _made void_, as we read: _Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed._[402]

But the fashion of contemplation here and in our Father's home
is not the same; and the contemplative life is said "to last" by
reason of charity, which is both its principle and its end;
wherefore S. Gregory says: "The contemplative life begins here
below that it may be perfected in our heavenly home, for the
fire of love which begins to burn here below, when it sees Him
Whom it loves, burns yet more strongly with love of Him."

2. Again, men but taste the sweetness of contemplation here, snatching at it, as it were, and in passing: whence S. Augustine says: "Thou introducest me to a most unwonted affection within me, to an unspeakable sweetness; yet I fall back again as though dragged down by a grievous weight!"[403] And S. Gregory, expounding those words of Job, _When a spirit passed before me_, says: "The mind does not long remain steadfastly occupied with the sweetness of intimate contemplation, for it is recalled to itself, stricken back by the immensity of that Light." The contemplative life, then, is not lasting.

It is true indeed that no action can remain long at the pitch of
its intensity. And the goal of contemplation is to attain to the
uniformity of Divine contemplation, as Denis the Areopagite
says.[404] Hence, although in this sense contemplation cannot
last long, yet it can last long as regards its other acts.

3. Lastly, what is not natural to a man cannot be lasting. "But the contemplative life," as the Philosopher says, "is beyond man."[405]

But the Philosopher says that the contemplative life is "beyond
man" in the sense that it belongs to us according to what is
Divine in us--namely, our intellect; for our intellect is
incorruptible and impassible in itself, and consequently its
action can be more lasting.

* * * * *

_S. Augustine:_ This day sets before us the great mystery of our eternal beatitude. For that life which this day signifies will not pass away as to-day is to pass away. Wherefore, brethren, we exhort and beseech you by the Name of our Lord Jesus Christ by Whom our sins are forgiven, by Him Who willed that His Blood should be our ransom, by Him Who has deigned that we who are not deserving to be called His slaves should yet be called His brethren--we beseech you that your entire aim, that which gives you your very name of "Christian," and by reason of which you bear His Name upon your foreheads and in your hearts, may be directed solely to that life which we are to share with the Angels; that life where is to be unending repose, everlasting joy, unfailing happiness, rest without disturbance, joy without sadness, no death. What that life is none can know save those who have made trial of it; and none can make trial of it save those who have faith (_Sermon_, CCLIX., _On Low Sunday_).

"And thou shalt say in that day: I will give thanks to Thee, O
Lord, for Thou wast angry with me: Thy wrath is turned away, and
Thou hast comforted me. Behold, God is my Saviour. I will deal
confidently, and will not fear: because the Lord is my strength,
and my praise, and He is become my salvation. You shall draw
waters with joy out of the Saviour's fountains: And you shall
say in that day: Praise ye the Lord, and call upon His Name:
make His works known among the people: remember that His Name is
high. Sing ye to the Lord, for He hath done great things: shew
this forth in all the earth. Rejoice, and praise, O thou
habitation of Sion: for great is He that is in the midst of
thee, the holy One of Israel."[406]

FOOTNOTES:

[316] _Moralia in Job_, vi. 18.

[317] _Hom._ XIV., _On Ezechiel_.

[318] _Metaphysics_, ii. 3.

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

[320] _On Ezechiel, loc. cit._

[321] _Hom._ XIV., _On Ezechiel_.

[322] Isa. xxxiii. 13-17.

[323] Ps. xli. 1-6.

[324] _Moralia in Job_, vi. 18.

[325] _Ethics_, II., iv. 3.

[326] _Ibid._, X., viii. 1.

[327] _Hom._ XIV., _On Ezechiel_.

[328] Rom. xiii. 10.

[329] S. Matt. v. 8.

[330] Heb. xii. 14.

[331] Isa. xxxii. 17.

[332] _Hom._ XIV., _On Ezechiel_.

[333] Gen. xxix. 17.

[334] _De Officiis_, i. 43, 45, 46.

[335] Wisd. viii. 2.

[336] _Soliloquies_, i. 10.

[337] Jer. xiv. 8, 9.

[338] _Of the Divine Names_, vii. 2.

[339] _On Contemplation_, i. 3 and 4.

[340] _De Trinitate_, xiv. 7.

[341] _De Consideratione_, ii. 2.

[342] _De Anima_, II., i. 2.

[343] _Loc. cit._, i. 4.

[344] 2 Cor. iii. 18.

[345] _De Trinitate_, xv. 8.

[346] _De Consideratione_, v. 14.

[347] _De Fide Orthodoxa_, ii. 15.

[348] S. Luke x. 39.

[349] Wisd. vii. 7.

[350] 2 Cor. v. 6-7.

[351] Hab. ii. 4.

[352] Ps. cxliii. 15.

[353] 1 Tim. i. 5.

[354] Ps. lxxii. 21-28.

[355] _Moralia in Job_, vi. 28.

[356] _On the Trinity_, i. 8.

[357] _Ethics_, X., vii. 2.

[358] Rom. i. 20.

[359] _De Vera Religione_, xxix.

[360] Ps. cxlii. 5, 6.

[361] _De Consideratione_, v. 14.

[362] _Of Contemplation_, i. 6.

[363] 1 John iii. 2.

[364] Ps. xxvi. 4.

[365] Ps. xxxv. 9, 10.

[366] Phil. iv. 7; Rom. viii. 26.

[367] Isa. xxv. 8, 9.

[368] _Hom._ XIV., _On Ezechiel_.

[369] _De Genesi ad Litt._, xii. 27.

[370] Gen. xxxii. 30.

[371] _Epistola I., to Caius the Monk._

[372] _Hom._ XIV., _On Ezechiel_.

[373] The _Glossa Ordinaria_, taken from S. Gregory's _Moralia in Job_, xxiv. 5.

[374] _Moralia_, vi. 27.

[375] _De Anima_, III., vii. 3.

[376] _Dialogues_, ii. 35.

[377] Isa. xxvi. 3, 4, 8, 9.

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

[379] _De Anima_, III., vii. 1 and 2.

[380] _Physica_, VIII., vii. 2.

[381] viii. 16.

[382] _Of Contemplation_, i. 5.

[383] Job xvi. 20, 23.

[384] _Hom._ XIV., _On Ezechiel_.

[385] Ps. xxxiii. 9.

[386] _Hom._ XIV., _On Ezechiel_.

[387] _Ibid._

[388] _Conf._, viii. 3.

[389] Wisd. ix. 15.

[390] Rom. vii. 24.

[391] _Hom._ XIV., _On Ezechiel_.

[392] _Ethics_, X., iv. 6.

[393] 1 Cor. xiii, 12.

[394] Ps. xxxv. 9.

[395] _De Partibus Animalium_, i. 5.

[396] xxxii. 30-32.

[397] _Hom._ XIV., _On Ezechiel_.

[398] Ps. xxxiii. 9.

[399] S. Luke x. 42.

[400] _Topics_, I., xiii. 5.

[401] _Ethics_, X., vii. 2.

[402] 1 Cor. xiii. 8.

[403] _Conf._, x. 40.

[404] _Of the Divine Names_, IV., i. 7; and _Of the Heavenly Hierarchy_, iii.

[405] _Ethics_, X., vii. 8.

[406] Isa. xii. 1-6.

QUESTION CLXXXI

OF THE ACTIVE LIFE

I. Do all Acts of the Moral Virtues come under the Active Life? II. Does Prudence pertain to the Active Life? III. Does Teaching belong to the Active or to the Contemplative Life? IV. Does the Active Life continue after this Life?