Part 46

Hom. XIV., On Ezechiel.

Conjuratio Catilinae, li.

Of the City of God, xix. 2, 3, and 19.

Job xxxi. 14, 23.

Hom. XIV., On Ezechiel.

On the Words of the Lord, Sermon civ., alias xxvii. 1.

Hom. V., On Ezechiel.

Metaphysics, I., i. 9.

Hom. XIV., On Ezechiel.

xxii. 30.

On the Trinity, xiv. 9.

Of the Heavenly Hierarchy, vii.

S. Matt. xviii. 10.

1 John iii. 2.

xxxi. 34.

Moralia in Job, ii. 2.

Hom. V., On Ezechiel.

Ps. lxv. 8-12.

QUESTION CLXXXII

OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE

I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative?

Is the Active Life preferable to the Contemplative?

The Lord said: Mary hath chosen the best part, which shall not be taken away from her. And by Mary is signified the contemplative life, which is consequently to be preferred to the active.

There is no reason why one thing should not be in itself more excellent than another while yet this latter is, for certain reasons, preferable to it. Absolutely speaking, then, the contemplative life is better than the active. And the Philosopher alleges eight proofs of this. Firstly, that the contemplative life pertains to that which is best in a man, namely his intellect and its proper objects, i.e. intelligible truths, whereas the active life is concerned with external things. Hence Rachel, who typifies the contemplative life, is interpreted as meaning "the Beginning seen"; while Lia, who was blear-eyed, typifies, according to S. Gregory, the active life.

Secondly, because the contemplative life can be more continuous, even though we cannot maintain our contemplation at its highest pitch; thus Mary, who is typical of the contemplative life, is depicted as sitting ever at the Lord's feet.

Thirdly, because the delights of the contemplative life surpass those of the active life; whence S. Augustine says: "Martha was troubled, but Mary feasted."

Fourthly, because in the contemplative life a man is more independent, since for this kind of life he needs less; whence we read: Martha, Martha, thou art careful, and art troubled about many things.

Fifthly, because the contemplative life is loved rather for its own sake, whereas the active life is directed towards an end other than itself; whence it is said in Ps. xxvi. 4: One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life.