Part 35

S. John xvii. 3.

1 Cor. iv. 5.

Ps. v. 5.

Ps. xv. 11.

S. John xiv. 8.

Acts xv. 9.

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

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

S. Gregory the Great says: "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 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: "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: "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: "The contemplative life, trampling underfoot all cares, ardently yearns to look upon the face of the Creator."

3. S. Gregory says: "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."

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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."

Do the Moral Virtues pertain to the Contemplative Life?