On Prayer And The Contemplative Life - free ebook by Aquinas Thomas

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On Prayer And The Contemplative Life

Aquinas Thomas

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AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC. WITH A PREFACE BY VERY REV. VINCENT McNABB, O.P., S.T.L.

AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC. WITH A PREFACE BY VERY REV. VINCENT McNABB, O.P., S.T.L.

R. &amp; T. WASHBOURNE, LTD. PATERNOSTER ROW, LONDON AND AT MANCHESTER, BIRMINGHAM, AND GLASGOW 1914 All rights reserved Nihil Obstat. J.P. ARENDZEN, D.D., Censor Deputatus. Imprimatur. EDM. CAN. SURMONT, Vicarius Generalis. Westmonasterii , Die 20 Septembris, 1913. "Te Trina Deitas unaque poscimus Sic nos Tu visita, sicut Te colimus: Per Tuas semitas duc nos quo tendimus, Ad lucem, quam inhabitas!" S. Thomas's Hymn for Matins on the Feast of Corpus Christi ....

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PREFACE

PREFACE

The present generation in the fervour of its repentance is like to cast off too much. So many false principles and hasty deductions have been offered to its parents and grandparents in the name of science that it is becoming unduly suspicious of the scientific method. A century ago men's minds were sick unto death from too much science and too little mysticism. To-day the danger is that even the drawing-rooms are scented with a mysticism that anathematizes science. At no time since the days of S

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OF THE VIRTUE OF RELIGION

OF THE VIRTUE OF RELIGION

I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon , cccxxxiv. 3 on Psalm lxxvi. sermon , cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead , V. VIII. Is Religion the Same As Sanctity? Cardin

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I Does the Virtue of Religion direct a Man to God Alone?

I Does the Virtue of Religion direct a Man to God Alone?

Cicero says [33] : "Religion offers internal and external reverence to that Superior Nature which we term the Divine." S. Isidore says [34] : "A religious man is, as Cicero remarks, so called from religion , for he is occupied with and, as it were, reads through again and again ( relegit ) the things that concern Divine worship." Thus religion seems to be so called from reading again ( religendo ) things concerning Divine worship; for such things are to be repeatedly revolved in the mind, accord

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II Is Religion a Virtue?

II Is Religion a Virtue?

A virtue is that which both renders its possessor, as also his work, good. Hence we must say that every good act comes under virtue. And it is clear that to render to another what is his due has the character of a good act; for by the fact that a man renders to another his due there is established a certain fitting proportion and order between them. But order comes under the ratio of good, just as do measure and species, as S. Augustine establishes. [47] Since, then, it belongs to religion to re

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III Is Religion One Virtue?

III Is Religion One Virtue?

S. Paul says to the Ephesians [51] : One God, one faith. But true religion maintains faith in one God. Consequently religion is one virtue. Habits are distinguished according to the divers objects with which they are concerned. But it belongs to religion to show reverence for the One God for one particular reason, inasmuch, namely, as He is the First Principle, the Creator and Governor of all things; hence we read in Malachi [52] : If I am a Father, where is my honour? for it is the father that

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IV Is Religion a Special Virtue Distinct From Others?

IV Is Religion a Special Virtue Distinct From Others?

Religion is regarded as a part of Justice, and is distinct from the other parts of Justice. Since virtue is ordained to what is good, where there exists some special ratio of good there must be some special corresponding virtue. But the particular good towards which religion is ordained is the showing due honour to God. Honour, however, is due by reason of some excellency. And to God belongs pre-eminent excellence, since He in every possible way infinitely transcends all things. Hence special ho

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V Is Religion One of the Theological Virtues?

V Is Religion One of the Theological Virtues?

Religion is considered a part of Justice, and this is a moral virtue. Religion is the virtue whereby we offer to God His due honour. Two things have therefore to be considered in religion. First we have to consider what religion offers God, namely, worship: this may be regarded as the material and the object with which religion is concerned. Secondly, we have to consider Him to Whom it is offered, namely, God Himself. Now, when worship is offered to God it is not as though our worshipful acts to

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VI Is Religion to be preferred to the Other Moral Virtues?

VI Is Religion to be preferred to the Other Moral Virtues?

In Exodus [60] the commandments which concern religion are put first, as though they were of primary importance. But the order of the commandments is proportioned to the order of the virtues; for the commandments of the Law fall upon the acts of the virtues. Hence religion is chief among the moral virtues. The means to an end derive their goodness from their relation to that end; hence the more nigh they are to the end the better they are. But the moral virtues are concerned with those things wh

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VII Has Religion, That is Latria,[65] any External Acts?

VII Has Religion, That is Latria,[65] any External Acts?

In Ps. lxxxiii. 3 it is said: My heart and my flesh have rejoiced in the living God. Now interior acts belong to the heart, and in the same way exterior acts are referred to the members of the body. It appears, then, that God is to be worshipped by exterior as well as by interior acts. We do not show reverence and honour to God for His own sake—for He in Himself is filled with glory to which nought can be added by any created thing—but for our own sakes. For by the fact that we reverence and hon

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VIII Is Religion the Same as Sanctity?

VIII Is Religion the Same as Sanctity?

In S. Luke's Gospel [71] we read: Let us serve Him in holiness and justice. But to serve God comes under religion. Hence religion is the same as sanctity. The word "sanctity" seems to imply two things. First, it seems to imply cleanness ; and this is in accordance with the Greek word for it, for in Greek it is hagios , [72] as though meaning "without earth." Secondly, it implies stability , and thus among the ancients those things were termed sancta which were so hedged about with laws that they

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OF DEVOTION

OF DEVOTION

I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions , XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions , II. x....

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I Is Devotion a Special Kind of Act?

I Is Devotion a Special Kind of Act?

It is by our acts that we merit. But devotion has a peculiarly meritorious character. Consequently devotion is a special kind of act. Devotion is so termed from "devoting" oneself. Hence the "devout" are so named because they "devote" themselves to God and thus proclaim their complete subjection to Him. Thus, too, among the heathen of old those were termed "devout" who for the army's sake "devoted" themselves to their idols unto death, as Livy [79] tells us was the case with the two Decii. Hence

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II Is Devotion an Act of the Virtue of Religion?

II Is Devotion an Act of the Virtue of Religion?

Devotion is derived from "devoting oneself" or making vows. But a vow is an act of the virtue of religion. Consequently devotion also is an act of the virtue of religion. It belongs to the same virtue to wish to do a thing and to have a prompt will to do it, for the object of each of these acts is the same. For this reason the Philosopher says [82] : "Justice is that by which men will and perform just deeds." And it is clear that to perform those things which pertain to the Divine worship or ser

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III Is Contemplation, that is Meditation, the Cause of Devotion?

III Is Contemplation, that is Meditation, the Cause of Devotion?

In Ps. xxxviii. 4 it is said: And in my meditation a fire shall flame out. But spiritual fire causes devotion. Therefore meditation causes devotion. The extrinsic and principal cause of devotion is God Himself; thus S. Ambrose says [86] : "God calls those whom He deigns to call; and whom He wills to make religious He makes religious; and had He willed it He would have made the Samaritans devout instead of indevout." But the intrinsic cause of devotion on our part is meditation or contemplation.

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IV Is Joy an Effect of Devotion?

IV Is Joy an Effect of Devotion?

In the Church's Collect for the Thursday after the Fourth Sunday of Lent we say: May holy devotion fill with joy those whom the fast they have undertaken chastises. Of itself indeed, and primarily, devotion brings about a spiritual joy of the mind; but as an accidental result it causes sorrow. For, as we have said above, devotion arises from two considerations. Primarily it arises from the consideration of the Divine Goodness, and from this thought there necessarily follows gladness, in accordan

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OF PRAYER

OF PRAYER

I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount , II. iii. 14 On the Gift of Perseverance , vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 Of the Gift of Perseverance , xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermo

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I Is Prayer an Act of the Appetitive Powers?

I Is Prayer an Act of the Appetitive Powers?

S. Isidore says [98] : "To pray is the same thing as to speak." Speaking, however, belongs to the intellect. Hence prayer is not an act of the appetitive, but of the intellectual faculties. According to Cassiodorus, on those words of the Psalmist: Hear my prayer, O Lord, and my supplication, give ear to my tears , [99] prayer means "the lips' reasoning." Now there is this difference between the speculative and the practical reason, that the speculative reason merely apprehends things, while the

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II Is It Fitting To Pray?

II Is It Fitting To Pray?

In S. Luke's Gospel we read: We ought always to pray and not to faint. [109] A threefold error regarding prayer existed amongst the ancients; for some maintained that human affairs were not directed by Divine Providence; whence it followed that it was altogether vain to pray or to worship God; of such we read: You have said, he laboureth in vain that serveth God . [110] A second opinion was that all things, even human affairs, happened of necessity—whether from the immutability of Divine Provide

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III Is Prayer an Act of the Virtue of Religion?

III Is Prayer an Act of the Virtue of Religion?

In Ps. cxl. 2 we read: Let my prayer be directed as incense in Thy sight , and on these words the Gloss remarks: "According to this figure, in the Old Law incense was said to be offered as an odour of sweetness to the Lord." And this comes under the virtue of religion. Therefore prayer is an act of religion. It properly belongs to the virtue of religion to give due reverence and honour to God, and hence all those things by which such reverence is shown to God come under religion. By prayer, howe

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IV Ought We To Pray To God Alone?

IV Ought We To Pray To God Alone?

In Job v. 1 we read: Call, now, if there be any that will answer thee, and turn to some of the Saints. Prayer is addressed to a person in two ways: in one way as a petition to be granted by him; in another way as a petition to be forwarded by him. In the former way we only pray to God, for all our prayers ought to be directed to the attaining of grace and glory, and these God alone gives: The Lord will give grace and glory. [122] But in the latter way we set forth our prayers both to the holy An

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V Should We in our Prayers ask for Anything Definite from God?

V Should We in our Prayers ask for Anything Definite from God?

Our Lord taught the disciples to ask definitely for the things which are contained in the petitions of the Lord's Prayer: Thus shalt thou pray. [128] Maximus Valerius tells of Socrates [129] that he "maintained that nothing further should be asked of the immortal gods save that they should give us good things; and this on the ground that they knew well what was best for each individual, whereas we often ask in our prayers for things which it would be better not to have asked for." And this opini

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VI Ought We in our Prayers to ask for Temporal Things from God?

VI Ought We in our Prayers to ask for Temporal Things from God?

We have the authority of the Book of Proverbs for answering in the affirmative, for there we read [138] : Give me only the necessaries of life . S. Augustine says to Proba [139] : "It is lawful to pray for what it is lawful to desire." But it is lawful to desire temporal things, not indeed as our principal aim or as something which we make our end, but rather as props and stays which may be of assistance to us in our striving for the possession of God; for by such things our bodily life is susta

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VII Ought We To Pray for Others?

VII Ought We To Pray for Others?

S. James, in his Epistle, says [150] : Pray for one another that ye may be saved . As we said above, we ought in prayer to ask for those things which we ought to desire. But we ought to desire good things not for ourselves only but also for others, for this belongs to that charity which we ought to exercise towards our neighbour. Hence charity demands that we pray for others. In accordance with this S. Chrysostom says [151] : "Necessity compels us to pray for ourselves, fraternal charity urges u

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VIII Ought We To Pray for Our Enemies?

VIII Ought We To Pray for Our Enemies?

But I say to you ... pray for them that persecute and calumniate you. [164] To pray for others is a work of charity, as we have said above. Hence we are bound to pray for our enemies in the same way as we are bound to love them. We have already explained, in the Treatise on Charity , in what sense we are bound to love our enemies; namely, that we are bound to love their nature, not their fault; and that to love our enemies in general is of precept; to love them, however, individually, is not of

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On the Seven Petitions of the lord's Prayer.

On the Seven Petitions of the lord's Prayer.

The Lord's Prayer is the most perfect of all prayers, for, as S. Augustine says to Proba [173] : "If we pray rightly and fittingly we can say nothing else but what is set down in the Lord's Prayer ." And since prayer is, in a sort, the interpreter of our desires before God, we can only rightly ask in prayer for those things which we can rightly desire. But in the Lord's Prayer not only do we have petitions for all those things which we can rightly desire, but they are set forth in the order in w

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Rhythm in Honour of the Blessed Sacrament, said to have been composed by S. Thomas on his Death-Bed.[188]

Rhythm in Honour of the Blessed Sacrament, said to have been composed by S. Thomas on his Death-Bed.[188]

(An Indulgence of 100 days for the recitation of this rhythm. S. Congr. of Indulgences , December 20, 1884.)...

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X Is Prayer Peculiar to Rational Creatures?

X Is Prayer Peculiar to Rational Creatures?

Prayer is an act of the reason, as we have shown above. And rational creatures are so termed because of the possession of reason. Consequently prayer is peculiar to them. As we have said above, prayer is an act of the reason by which a person pleads with his superior, just in the same way as a command is an act of the reason by which an inferior is directed to do something. Prayer, then, properly pertains to one who has the use of reason and who also has a superior with whom he can plead. The Pe

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XI Do the Saints in Heaven Pray for Us?

XI Do the Saints in Heaven Pray for Us?

This is he who prayeth much for the people and for all the holy city, Jeremias the Prophet of God. [194] As S. Jerome says, [195] Vigilantius's error lay in maintaining that "while we live we can mutually pray for one another; but after we are dead no one's prayer for another is heard, and this is especially clear in the case of the Martyrs who were unable to obtain by their prayers vengeance for their blood." But this is altogether false; for since prayer for others springs from charity, the mo

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XII Should Prayer be Vocal?

XII Should Prayer be Vocal?

I cried to the Lord with my voice, with my voice I made supplication to the Lord. [198] Prayer is of two kinds: public and private. Public or common prayer is that which is offered to God by the Church's ministers in the person of the whole body of the faithful. And it is necessary that such prayer should be known to the body of the faithful for whom it is offered; this, however, could not be unless it were vocal; consequently it is reasonably enacted that the Church's ministers should pronounce

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XIII Must Prayer necessarily be Attentive?

XIII Must Prayer necessarily be Attentive?

That even holy men sometimes suffer distraction of mind when at prayer is clear from the words: My heart hath forsaken me! [209] This question particularly concerns vocal prayer. And for its solution we must know that a thing is said to be necessary in two senses: firstly, in the sense that by it a certain end is more readily attained, and in this sense attention is absolutely requisite in prayer. But a thing is said to be necessary also because without it a certain thing cannot attain its objec

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XIV Should our Prayers be Long?

XIV Should our Prayers be Long?

It would seem that we ought to pray continuously, for our Lord said: We ought always to pray and not to faint [222] ; so also S. Paul: Pray without ceasing . [223] But we must notice that when we speak of prayer we can mean either prayer considered in itself or the cause of prayer . Now the cause of prayer is the desire of the love of God; and all prayer ought to spring from this desire which is, indeed, continuous in us, whether actually or virtually, since this desire virtually remains in ever

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XV Is Prayer Meritorious?

XV Is Prayer Meritorious?

On the words of the Psalmist, My prayer shall be turned into my bosom , [234] the interlinear Gloss has: "And if it is of no profit to them (for whom it is offered), at least I myself shall not lose my reward." A reward, however, can only be due to merit. Prayer, then, is meritorious. As we have said above, prayer has, besides the effect of spiritual consolation which it brings with it, a twofold power regarding the future: the power, namely, of meriting, and that of winning favours. But prayer,

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XVI Do Sinners gain Anything From God by their Prayers?

XVI Do Sinners gain Anything From God by their Prayers?

S. Augustine says [244] : "If God did not hear sinners, in vain would the publican have said, God be merciful to me a sinner "; and S. Chrysostom says [245] : " Every one that asketh receiveth —that is, whether he be just man or sinner." Hence the prayers of sinners do win something from God. In a sinner we have to consider two things: his nature, which God loves; his fault, which God hates. If, then, a sinner asks something of God formally as a sinner—that is, according to his sinful desires—Go

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XVII Can We rightly term Supplications," "Prayers," "Intercessions," and "Thanksgivings," parts of Prayer?

XVII Can We rightly term Supplications," "Prayers," "Intercessions," and "Thanksgivings," parts of Prayer?

The Apostle says to Timothy [254] : I desire therefore first of all that supplications, prayers, intercessions, and thanksgivings be made by all men. For prayer three things are required: first of all, that he who prays come nigh to God; and this is signified by the name prayer , for prayer is "the uplifting of the mind towards God." Secondly, petition is required, and is signified by the word postulation ; now a petition may be set forth in definite terms—and this some term postulation , proper

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OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN

OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN

I. Are the Saints cognizant of our Prayers? II. Ought we to appeal to the Saints to intercede for us? III. Are the Saints' Prayers to God for us always heard?...

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I Are the Saints cognizant of our Prayers?

I Are the Saints cognizant of our Prayers?

On those words of Job, [267] Whether his children come to honour or dishonour, he shall not understand , S. Gregory says: "This is not to be understood of the souls of the Saints, for they see from within the glory of Almighty God, it is in nowise credible that there should be anything without of which they are ignorant." [268] And he says also: "To the soul that sees its Creator all created things are but trifling; for, however little of the Creator's light he sees, all that is created becomes

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II Ought we to appeal to the Saints to intercede for us?

II Ought we to appeal to the Saints to intercede for us?

In the Book of Job, [277] it is said: Call now, if there be any that will answer thee; and turn to some of the Saints . And on this S. Gregory says: "It is our business to call, and to beseech God in humble prayer." [278] When, then, we desire to pray to God, we ought to turn to the Saints that they may pray for us. Further, the Saints who are in the Fatherland are more acceptable in the sight of God than they were when upon earth. But we ought to ask the Saints even when on earth to be our inte

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III Are the Saints' Prayers to God for us always heard?

III Are the Saints' Prayers to God for us always heard?

In 2 Maccabees xv. 14 it is said: This is he that prayeth much for the people, and for all the Holy City, Jeremias the prophet of God ; and that his prayer was heard is evident from what follows, for Jeremias stretched forth his right hand and gave to Judas a sword of gold, saying: Take this holy sword, a gift from God , etc. Further, S. Jerome says [282] : "You say in your book that while we live we can pray for one another, but that after we are dead no one's prayer for others will be heard";

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OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE

OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE

I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum , I., iv. 8 Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity , I., viii. 17...

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I May Life be fittingly divided into the Active and the Contemplative?

I May Life be fittingly divided into the Active and the Contemplative?

S. Gregory the Great says [291] : "There are two kinds of lives in which Almighty God instructs us by His Sacred Word—namely, the active and the contemplative." Those things are properly said to live which move or work from within themselves. But what especially accords with the innermost nature of a thing is that which is proper to it and towards which it is especially inclined; consequently every living thing shows that it is living by those very acts which are especially befitting it and towa

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

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 i

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OF THE CONTEMPLATIVE LIFE

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. 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 Conside

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

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. 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

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II Do the Moral Virtues pertain to the Contemplative Life?

II Do the Moral Virtues pertain to the Contemplative Life?

The moral virtues are directed towards external actions, and S. Gregory says [324] : "It belongs to the contemplative life to abstain from all external action." Hence the moral virtues do not pertain to the contemplative life. A thing may pertain to the contemplative life either essentially or by way of disposition towards it. Essentially, then, the moral virtues do not pertain to the contemplative life; for the goal of the contemplative life is the consideration of truth. "Knowledge," says the

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III Does the Contemplative Life comprise many Acts?

III Does the Contemplative Life comprise many Acts?

By "life" is here meant any work to which a man principally devotes himself. Hence if there were many acts or works in the contemplative life, it would not be one life, but several. It must be understood that we are speaking of the contemplative life as it concerns man. And between men and Angels there is, as S. Denis says, [338] this difference—that whereas an Angel knows the truth by one simple act of intelligence, man, on the contrary, only arrives at a knowledge of the simple truth by arguin

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IV Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration of other Truths as well?

IV Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration of other Truths as well?

S. Gregory says [355] : "In contemplation it is the Principle—namely, God—which is sought." A thing may come under the contemplative life in two ways: either primarily, or secondarily—that is, dispositively. Now primarily the contemplation of Divine Truth belongs to the contemplative life, since such contemplation is the goal of all human life. Hence S. Augustine says [356] : "The contemplation of God is promised to us as the goal of all our acts and the eternal consummation of all our joys." An

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V Can the Contemplative Life attain, according to the State of this Present Life, to the Contemplation of the Divine Essence?

V Can the Contemplative Life attain, according to the State of this Present Life, to the Contemplation of the Divine Essence?

S. Gregory says [368] : "As long as we live in this mortal flesh none of us can make such progress in the virtue of contemplation as to fix his mind's gaze on that Infinite Light." S. Augustine also says [369] : "No one who looks on God lives with that life with which we mortals live in the bodily senses; but unless he be in some sort dead to this life, whether as having wholly departed from the body, or as rapt away from the bodily senses, he is not uplifted to that vision." A man, then, can be

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VI Is the Act of Contemplation Rightly Distinguished According to the Three Kinds of Motion—Circular, Direct, and Oblique?

VI Is the Act of Contemplation Rightly Distinguished According to the Three Kinds of Motion—Circular, Direct, and Oblique?

S. Denis the Areopagite [378] does so distinguish the acts of contemplation. The operation of the intellect in which contemplation essentially consists is termed "motion" in the sense that motion is the act of a perfect thing, according to the Philosopher. [379] And since we arrive at a knowledge of intelligible things through the medium of the things of sense, and the operations of the senses do not take place without motion, it follows that the operations also of the intellect are correctly de

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VII Has Contemplation its Joys?

VII Has Contemplation its Joys?

In Wisdom viii. 16 we read: Her conversation hath no bitterness, nor Her company any tediousness, but joy and gladness. And S. Gregory says [384] : "The contemplative life means a truly lovable sweetness." There are two sources of pleasure in contemplation; for, firstly, there is the very act of contemplating, and everyone finds a certain pleasure in the performance of acts which are appropriate to his nature or to his habits. And the contemplation of truth is natural to man as a rational animal

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VIII Is the Contemplative Life lasting?

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 wh

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OF THE ACTIVE LIFE

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?...

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I Do all Acts of the Moral Virtues come under the Active Life?

I Do all Acts of the Moral Virtues come under the Active Life?

S. Isidore says [407] : "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the contemplation of the Divine Light." But all the vices can only be removed by the acts of the moral virtues. Consequently the acts of the moral virtues belong to the active life. As we have said already, [408] the active and the contemplative lives are distinguished by the different occupatio

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II Does Prudence pertain to the Active Life?

II Does Prudence pertain to the Active Life?

The Philosopher says [415] that prudence pertains to active happiness, and to this pertain the moral virtues. As we have said above, when one thing is directed towards the attainment of another thing as its end, it—and this especially holds good in morals—is, so to speak, drawn into the species of that towards which it is thus directed, thus: "He who commits adultery in order to steal" says the Philosopher, [416] "is rather a thief than an adulterer." Now it is clear that that knowledge which is

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III Does Teaching Belong to the Active or to the Contemplative Life?

III Does Teaching Belong to the Active or to the Contemplative Life?

S. Gregory says [424] : "The active life means breaking bread to the hungry; teaching words of wisdom to them that know them not." The act of teaching has a twofold object: for teaching is by speaking, and speaking is the audible sign of an interior mental concept. One object, therefore, of our teaching is the matter to be taught, the object, that is, of our interior concepts; and in this sense teaching sometimes belongs to the active, sometimes to the contemplative life. It belongs to the activ

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IV Does the Active Life continue after this Life?

IV Does the Active Life continue after this Life?

S. Gregory says [428] : "The active life passes away with this present world; the contemplative life begins here so as to be perfected in our heavenly home." As already said, the active life makes its end consist in external actions, and these, if they are directed towards the repose of contemplation, already belong to the contemplative life. But in the future life of the blessed all occupation with external things will cease; or if there are any external acts they will be directed towards that

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OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE

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?...

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I Is the Active Life preferable to the Contemplative?

I 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. [438] 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 [439] alleges eight proofs of this. Firstly, that the cont

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II Is the Active Life more Meritorious than the Contemplative?

II Is the Active Life more Meritorious than the Contemplative?

S. Gregory says [459] : "Great are the merits of the active life, but they are surpassed by those of the contemplative life." The source of merit is charity. Charity, however, consists in the love of God and of our neighbour; and to love God is, in itself, more meritorious than to love our neighbour. Consequently that which more directly pertains to the love of God is more meritorious in its nature than something that directly pertains to the love of our neighbour for God's sake. The contemplati

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III Is the Active Life a Hindrance to the Contemplative Life?

III Is the Active Life a Hindrance to the Contemplative Life?

S. Gregory says [473] : "They who would hold the citadel of contemplation must first needs exercise themselves on the battle-field of toil." We may consider the active life from two points of view. For we may first of all consider the actual occupation with, and practice of, external works; and from this point of view it is clear that the active life is a hindrance to the contemplative, for it is impossible for a man to be simultaneously occupied with external works, and yet at leisure for Divin

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IV Does the Active Life precede the Contemplative?

IV Does the Active Life precede the Contemplative?

S. Gregory says [482] : "The active life precedes the contemplative in the order of time, for from good works a man passes to contemplation." One thing may precede another in two ways: firstly by its very nature; and in this sense the contemplative life precedes the active in that it is occupied with chiefer and better things, and hence it both moves and directs the active life. For, as S. Augustine says, [483] the higher reason, which is destined for contemplation, is compared to the lower reas

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ON THE RELIGIOUS STATE Are Contemplative Orders superior to Active Orders?

ON THE RELIGIOUS STATE Are Contemplative Orders superior to Active Orders?

The Lord declared that Mary's was the best part , and she is the type of the contemplative life. [491] Religious Orders differ from one another primarily according to the ends they have in view, but secondarily according to the works they practise. And since one thing cannot be said to be superior to another save by reason of the differences between them, it will follow that the superiority of one Religious Order to another must depend primarily upon their respective ends, secondarily upon the w

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