Part 16
But moral acts derive their character from the end towards which they are directed; consequently to the contemplative life belongs that kind of knowledge which makes its end consist in the very knowledge of truth. But the knowledge which is prudence, and which is rather directed to the acts of the appetitive powers, pertains to the active life.
2. Again, S. Gregory says[420] "The active life, occupied as it is with works, sees less clearly," and hence is typified by Lia, who was blear-eyed. But prudence demands clear vision, so that a man may judge what is to be done. Whence it would seem that prudence does not pertain to the active life.
But occupation with external things only makes a man see less clearly those intelligible truths which are not connected with the things of sense; the external occupations of the active life, however, make a man see more clearly in his judgment on a course of action--and this is a question of prudence--for he has experience, and his mind is attentive: "When you are attentive," says Sallust,[421] "then mental acumen avails."
3. Lastly, prudence comes midway betwixt the moral and the intellectual virtues. But just as the moral virtues pertain to the active life, so do the intellectual virtues pertain to the contemplative. Hence it would seem that prudence belongs neither to the active nor to the contemplative life, but, as S. Augustine says, to a kind of life which is betwixt and between.[422]
But prudence is said to come betwixt the intellectual and the moral virtues in the sense that, whereas it has the same subject as the intellectual virtues, it yet coincides as regards its object with the moral virtues. And that third species of life comes betwixt and between the active and the contemplative life as regards the things with which it is concerned, for at one time it is occupied with the contemplation of truth, at another time with external matters.
"For what shall I do when God shall rise to judge? and when He shall examine, what shall I answer Him? For I have always feared God as waves swelling over me, and His weight I was not able to bear."[423]
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 active life if a man forms interiorly some concept of a truth with a view to thus directing his external acts; but it belongs to the contemplative life if a man interiorly conceives some intelligible truth and delights in the thought of it and the love of it. Whence S. Augustine says[425]: "Let them choose for themselves the better part--that, namely, of the contemplative life; let them devote themselves to the Word of God; let them yearn for the sweetness of teaching; let them occupy themselves with the knowledge that leads to salvation"--where he clearly says that teaching belongs to the contemplative life.
The second object of teaching arises from the fact that teaching is given through the medium of audible speech and thus the hearer himself is the object of the teaching; and from this point of view all teaching belongs to the active life to which pertain all external actions.
Some, however, regard teaching as rather belonging to the contemplative than to the active life, thus:
1. S. Gregory says[426]: "Perfect men declare to their brethren those good things of Heaven which they themselves have been able to contemplate at least 'through a glass,' and they thus kindle in their hearts the love of that hidden beauty." Yet what is this but teaching? To teach, therefore, is an act of the contemplative life.
But S. Gregory expressly speaks here of teaching from the point of view of the matter that is presented--that is, of teaching as it is concerned with the consideration of and love of the truth.
2. Again, acts and habits seem to belong to the same kind of life. But to teach is an act of wisdom, for the Philosopher says: "The proof that a man knows is that he is able to teach."[427] Since, then, wisdom--that is, knowledge--pertains to the contemplative life, it would seem that teaching also must pertain to the contemplative life.
But habits and acts agree in their object, and consequently the argument just given is based upon the material of the interior concept. For the capacity for teaching is possessed by a wise or learned man just in proportion as he can express in outward words the concepts of his mind and so be able to bring home a truth to someone else.
3. Lastly, prayer is an act of the contemplative life just in the same way as is contemplation itself. But prayer, even when one man prays for another, belongs to the contemplative life. Hence it would seem that when one man brings to the knowledge of another some truth upon which he has meditated, such an act pertains to the contemplative life.
But he who prays for another in no way acts upon him for whom he prays; his acts are directed towards God alone, the Intelligible Truth. But he who teaches another does act upon him by some external action. Hence there is no parallel between the two cases.
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 end which is contemplation. Hence S. Augustine says, at the close of his _Of the City of God_: "There we shall be at rest from toil, we shall gaze, we shall love, we shall praise." And he had just previously said: "There will God be seen unendingly, be loved without wearying, be praised without fatigue; this duty, this disposition of soul, this act, will be the lot of all."[429]
Some, however, maintain that the active life will be continued after this life, thus:
1. To the active life belong the acts of the moral virtues. But the moral virtues remain after death, as S. Augustine says.[430]
But the acts of the moral virtues which are concerned with the means to the end will not remain after death, but only those which have to do with the end itself. Yet it is precisely these latter which go to form the repose of contemplation to which S. Augustine alludes in the above-quoted passage where he speaks of being "at rest from toil"; and this "rest" is not to be understood of freedom from merely external disturbances, but also from the internal conflict of the passions.
2. Again, to teach others pertains to the active life. But in the next life--where we shall be as the Angels--there can be teaching; for we see it in the case of the Angels of whom one illumines, clarifies, and perfects another, all of which refer to their reception of knowledge, as is clear from Denis the Areopagite.[431] Hence it seems that the active life is to be continued after this life.
But the contemplative life especially consists in the contemplation of God; and as regards this no Angel teaches another, for it is said of the Angels of _the little ones_[432]--Angels who are of an inferior choir--that _they always see the face of the Father_. And similarly in the future life: there no man will teach another about God, for we shall all _see Him as He is_.[433] And this agrees with the words of Jeremias[434]: _And they shall teach no more every man his neighbour ... saying: Know the Lord; for all shall know Me from the least of them even to the greatest._
But when it is question of dispensing the mysteries of God, then one Angel can teach another by clarifying, illumining, and perfecting. And in this sense the Angels do in some sort share in the active life as long as this world lasts, for they are occupied with ministering to the inferior creation. This is what was signified by Jacob's vision of the Angels ascending the ladder--whereby was meant the contemplative life--and descending the ladder--whereby was meant the active life. At the same time, as S. Gregory says[435]: "Not that they so went out from the Divine Vision as to be deprived of the joys of contemplation." And thus in their case the active life is not distinguished from the contemplative as it is in us who find the works of the
## active life an impediment to the contemplative life. Moreover,
we are not promised a likeness to the Angels in their work of administering to the inferior creation, for this does not belong to us according to our nature, as is the case with the Angels, but according to our vision of God.
3. Lastly, the more durable a thing is the more capable it seems of lasting after this life. But the active life is more durable than the contemplative, for S. Gregory says[436]: "We can remain steadfast in the
## active life, but in nowise can we maintain the mind's fixed gaze in the
contemplative life." Consequently the active life is much more capable of continuing after death than is the contemplative life.
But in our present state the durability of the active life as compared with the contemplative life does not arise from any feature of either of these kinds of life considered in themselves, but from a defect on our part; for we are dragged down from the heights of contemplation by the body's burden. And thus S. Gregory goes on to say that, "thrust back by its very weakness from those vast heights, the soul relapses into itself."
"O bless our God, ye Gentiles: and make the voice of His praise to be heard. Who hath set my soul to live: and hath not suffered my feet to be moved. For Thou, O God, hast proved us; Thou hast tried us by fire, as silver is tried. Thou hast brought us into a net, Thou hast laid afflictions on our back; Thou hast set men over our heads. We have passed through fire and water, and Thou hast brought us out into a refreshment."[437]
FOOTNOTES:
[407] _Of the Supreme Good_, III., xv.
[408] _Qu._ CLXXIX. 1.
[409] _Ethics_, II., iv. 3.
[410] _Ibid._, X., viii. 1.
[411] _Hom._ XIV., _On Ezechiel_.
[412] _Ethics_, V., i. 15.
[413] _Hom._ XIV., _On Ezechiel_.
[414] Ecclus. xli. 1-6.
[415] _Ethics._, X., viii. 2.
[416] _Ibid._, V., ii. 4.
[417] _Ethics_, VI., v. 4.
[418] _Ibid._, X., viii. 2.
[419] _De Officiis_, I., v.
[420] _Hom._ XIV., _On Ezechiel_.
[421] _Conjuratio Catilinae_, li.
[422] _Of the City of God_, xix. 2, 3, and 19.
[423] Job xxxi. 14, 23.
[424] _Hom._ XIV., _On Ezechiel_.
[425] _On the Words of the Lord, Sermon_ civ., _alias_ xxvii. 1.
[426] _Hom._ V., _On Ezechiel_.
[427] _Metaphysics_, I., i. 9.
[428] _Hom._ XIV., _On Ezechiel_.
[429] xxii. 30.
[430] _On the Trinity_, xiv. 9.
[431] _Of the Heavenly Hierarchy_, vii.
[432] S. Matt. xviii. 10.
[433] 1 John iii. 2.
[434] xxxi. 34.
[435] _Moralia in Job_, ii. 2.
[436] _Hom._ V., _On Ezechiel_.
[437] 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?
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 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.[440]
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[441]: "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._[442]
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._
Sixthly, because the contemplative life consists in a certain stillness and repose, as is said in Ps. xlv. 11: _Be still, and see that I am God._
Seventhly, because the contemplative life is occupied with Divine things whereas the active life is occupied with human things; whence S. Augustine says[443]: "In the beginning was the Word: see What Mary heard! The Word was made Flesh; see to What Martha ministered!"
Eighthly, because the contemplative life pertains to that which is more peculiar to man--namely, his intellect--whereas in the works of the
## active life our inferior powers--those, namely, which we share with the
brute creation--have a part; whence, in Ps. xxxv. 7, after saying: _Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what belongs to men alone: _In Thy light we shall see light._
And the Lord Himself gives a ninth reason when He says: _Mary hath chosen the best part which shall not be taken away from her_,[444] words which S. Augustine thus expounds: "Not that thou, Martha, hast chosen badly, but that Mary hath chosen better; and see in what sense she hath chosen better: because it _shall not be taken away from her_; for from thee shall one day be taken away the burden of necessity; but eternal is the sweetness of truth."[445]
But in a certain sense, and in certain cases, the active life is to be chosen in preference to the contemplative, and this by reason of the needs of this present life; as also the Philosopher says: "To practise philosophy is better than to become rich; but to become rich is better for one who suffers need."[446]
Some, however, think that the active life is preferable to the contemplative, thus:
1. "The lot which falls to the better people seems to be the more honourable and better," as the Philosopher says.[447] But the active life is the lot of those who are in the higher position--of prelates, for instance, who are placed in honourable and powerful positions; thus S. Augustine says[448]: "In the life of action we must not love the honour which belongs to this life, nor its power." Whence it would seem that the active life is preferable to the contemplative.
But it is not the active life only which belongs to prelates, they must needs excel in the contemplative life; whence S. Gregory says in his _Pastoral Rule_[449]: "Let the superior be foremost in action, but before all let him be uplifted in contemplation."
2. Again, in all acts and habits the control belongs to the more important: the soldier, for instance--as being higher placed--directs the saddle-maker. But it is the active life which directs and controls the contemplative, as is clear from the words addressed to Moses: _Go down and charge the people, lest they should have a mind to pass the limits to see the Lord._[450] The active life is therefore more important than the contemplative.
But the contemplative life consists in a certain liberty of spirit; for S. Gregory says[451]: "The contemplative life means passing over to a certain liberty of spirit since in it a man thinks not of temporal but of eternal things." Similarly Boethius says[452]: "The human soul must needs be free when occupied with the thought of the Divine Mind; not so when distracted with the things of the body." From all this it is clear that the active life does not directly guide the contemplative, but by preparing the way for it it does direct certain works pertaining to the contemplative life, and in this sense the active life is rather the servant than the master of the contemplative. And this S. Gregory expresses when he says: "The active life is termed a service, the contemplative life freedom."[453]
3. Lastly, no one should be withdrawn from what is greater in order to apply himself to what is less; thus the Apostle says: _Be zealous for the better gifts._[454] But some are withdrawn from the contemplative state of life and are made to busy themselves with the affairs of the
## active life; this is the case, for instance, with those who are placed
in positions of authority. Whence it seems that the active life is of more importance than the contemplative.
But though a man may happen to be called away from contemplation to the works of the active life owing to the needs of the present life, yet he is not thereby compelled completely to relinquish his contemplation. Hence S. Augustine says:[455] "The love of truth asks for a holy leisure; the demands of charity undertake honest toil--that, namely, of the active life. And if no one imposes this latter burden on us, then we must devote ourselves to the study and contemplation of the truth; if, however, such a burden is imposed upon us, then must we undertake it because of the demands of charity. Yet not even then are we altogether to resign the joys flowing from the contemplation of truth, lest the sweetness of such contemplation be withdrawn from us and the burden we have assumed crush us."
Whence it appears that when a man is called from the contemplative to the active life it is not so much that something is withdrawn from him, but that an additional burden is imposed upon him.
"As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God: God hath founded it for ever. We have received Thy mercy, O God, in the midst of Thy temple. For this is God, our God unto eternity, and for ever and ever: He shall rule us for evermore."[456]
_Cajetan:_ Those whose duty it is to instruct others in spiritual progress should note that they are bound to take great pains to exercise them in the active life before they urge them to ascend the heights of contemplation. For they must learn to subdue their passions by acquiring habits of meekness, patience, generosity, humility, and tranquillity of soul, before they ascend to the contemplative life. Through lack of this, many, not so much walking in the way of God as leaping along it, find themselves--after they have spent the greater portion of their life in contemplation--devoid of virtue, impatient, irascible, and proud, if one but so much as touch them on this point! Such people have neither the active nor the contemplative life, nor even a mixture of the two; they have built upon sand! And would that such cases were rare! (_on_ 2. 182. 1 2.).
* * * * *
_S. Augustine:_ Terrified by my sins and my weight of misery I was disturbed within my soul and meditated flight into solitude. But Thou didst forbid it and didst strengthen me and say: _Christ died for all, that they also who live may not now live to themselves, but unto Him Who died for them and rose again._[457] Behold, O Lord, I cast my care upon Thee so that I may live, and I will meditate on the wondrous things of Thy law. Thou knowest my lack of skill and my weakness; teach me and heal me! He--Thine Only-Begotten Son--in Whom lie hid all the treasures of wisdom and knowledge, He redeemed me with His blood. _Let not the proud calumniate me!_ When I think of my Ransom then I eat and I drink, and I pray, and in my poverty I yearn to be filled with Him, to be among those who _eat and are filled_ and they _praise the Lord who seek Him_ (_Conf._, X., xliii. 70).
* * * * *
_S. Augustine: He hath hid me in His tabernacle in the day of evils._[458]
Wherefore without any arrogance have I sought for That One Thing, neither doth my soul reproach me, saying: Why do you seek after It? From whom do you seek It? Do you, a sinner, wickedly dare to ask something of God? Do you, weak man, of unclean heart, dare to hope that you will one day attain to the contemplation of God? I dare! Not indeed of myself, but because of His pleasure in me; not out of presumptuous trust in myself, but from confidence in His promise. For will He Who gave such a pledge to the pilgrim desert him when he comes to Him? _For He hath hid me in His tabernacle in the day of evils_ (_Enarr. in Ps._ xxvi.).
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 contemplative life, however, directly and immediately pertains to the love of God, as S. Augustine says[460]: "The love of truth asks for a holy leisure; that is the contemplative life," and this truth is the Divine Truth on Which the contemplative life is centred. The active life, on the other hand, is more immediately concerned with the love of our neighbour, it is _busy about much serving_.[461] Hence of its very nature the contemplative life is more meritorious than the
## active, as is well expressed by S. Gregory[462] when he says: "The