WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether the Moral Virtues Pertain to the Contemplative Life?

A: On the contrary,
The moral virtues are directed to external actions. Now Gregory says (Moral. vi [*Hom. xiv in Ezech.; Cf. A. 1, Obj. 3]) that it belongs to the contemplative life "to rest from external action." Therefore the moral virtues do not pertain to the contemplative life.

I answer that,
A thing may belong to the contemplative life in two ways, essentially or dispositively. The moral virtues do not belong to the contemplative life essentially, because the end of the contemplative life is the consideration of truth: and as the Philosopher states (Ethic. ii, 4), "knowledge," which pertains to the consideration of truth, "has little influence on the moral virtues": wherefore he declares (Ethic. x, 8) that the moral virtues pertain to active but not to contemplative happiness.

On the other hand, the moral virtues belong to the contemplative life dispositively. For the act of contemplation, wherein the contemplative life essentially consists, is hindered both by the impetuosity of the passions which withdraw the soul's intention from intelligible to sensible things, and by outward disturbances. Now the moral virtues curb the impetuosity of the passions, and quell the disturbance of outward occupations. Hence moral virtues belong dispositively to the contemplative life.

Reply Obj. 1: As stated above (A. 1), the contemplative life has its motive cause on the part of the affections, and in this respect the love of God and our neighbor is requisite to the contemplative life. Now motive causes do not enter into the essence of a thing, but dispose and perfect it. Wherefore it does not follow that the moral virtues belong essentially to the contemplative life.

Reply Obj. 2: Holiness or cleanness of heart is caused by the virtues that are concerned with the passions which hinder the purity of the reason; and peace is caused by justice which is about operations, according to Isa. 32:17, "The work of justice shall be peace": since he who refrains from wronging others lessens the occasions of quarrels and disturbances. Hence the moral virtues dispose one to the contemplative life by causing peace and cleanness of heart.

Reply Obj. 3: Beauty, as stated above (Q. 145, A. 2), consists in a certain clarity and due proportion. Now each of these is found radically in the reason; because both the light that makes beauty seen, and the establishing of due proportion among things belong to reason. Hence since the contemplative life consists in an act of the reason, there is beauty in it by its very nature and essence; wherefore it is written (Wis. 8:2) of the contemplation of wisdom: "I became a lover of her beauty."

On the other hand, beauty is in the moral virtues by participation, in so far as they participate in the order of reason; and especially is it in temperance, which restrains the concupiscences which especially darken the light of reason. Hence it is that the virtue of chastity most of all makes man apt for contemplation, since venereal pleasures most of all weigh the mind down to sensible objects, as Augustine says (Soliloq. i, 10).
Q: Objection 1: It would seem that the moral virtues pertain to the contemplative life. For Gregory says (Hom. xiv in Ezech.) that "the contemplative life is to cling to the love of God and our neighbor with the whole mind." Now all the moral virtues, since their acts are prescribed by the precepts of the Law, are reducible to the love of God and of our neighbor, for "love . . . is the fulfilling of the Law" (Rom. 13:10). Therefore it would seem that the moral virtues belong to the contemplative life.

Obj. 2: Further, the contemplative life is chiefly directed to the contemplation of God; for Gregory says (Hom. xiv in Ezech.) that "the mind tramples on all cares and longs to gaze on the face of its Creator." Now no one can accomplish this without cleanness of heart, which is a result of moral virtue [*Cf. Q. 8, A. 7]. For it is written (Matt. 5:8): "Blessed are the clean of heart, for they shall see God": and (Heb. 12:14): "Follow peace with all men, and holiness, without which no man shall see God." Therefore it would seem that the moral virtues pertain to the contemplative life.

Obj. 3: Further, Gregory says (Hom. xiv in Ezech.) that "the contemplative life gives beauty to the soul," wherefore it is signified by Rachel, of whom it is said (Gen. 29:17) that she was "of a beautiful countenance." Now the beauty of the soul consists in the moral virtues, especially temperance, as Ambrose says (De Offic. i, 43, 45, 46). Therefore it seems that the moral virtues pertain to the contemplative life.
Q: Objection 1: It would seem that there are various actions pertaining to the contemplative life. For Richard of St. Victor [*De Grat. Contempl. i, 3, 4] distinguishes between "contemplation," "meditation," and "cogitation." Yet all these apparently pertain to contemplation. Therefore it would seem that there are various actions pertaining to the contemplative life.

Obj. 2: Further, the Apostle says (2 Cor. 3:18): "But we . . . beholding (
speculantes
) the glory of the Lord with open face, are transformed into the same clarity [*Vulg.: 'into the same image from glory to glory.']." Now this belongs to the contemplative life. Therefore in addition to the three aforesaid, vision ( speculatio ) belongs to the contemplative life.

Obj. 3: Further, Bernard says (De Consid. v, 14) that "the first and greatest contemplation is admiration of the Majesty." Now according to Damascene (De Fide Orth. ii, 15) admiration is a kind of fear. Therefore it would seem that several acts are requisite for the contemplative life.

Obj. 4: Further, "Prayer," "reading," and "meditation" [*Hugh of St. Victor, Alleg. in N.T. iii, 4] are said to belong to the contemplative life. Again, "hearing" belongs to the contemplative life: since it is stated that Mary (by whom the contemplative life is signified) "sitting . . . at the Lord's feet, heard His word" (Luke 10:39). Therefore it would seem that several acts are requisite for the contemplative life.
Q: Objection 1: It would seem that the contemplative life consists not only in the contemplation of God, but also in the consideration of any truth. For it is written (Ps. 138:14): "Wonderful are Thy works, and my soul knoweth right well." Now the knowledge of God's works is effected by any contemplation of the truth. Therefore it would seem that it pertains to the contemplative life to contemplate not only the divine truth, but also any other.

Obj. 2: Further, Bernard says (De Consid. v, 14) that "contemplation consists in admiration first of God's majesty, secondly of His judgments, thirdly of His benefits, fourthly of His promises." Now of these four the first alone regards the divine truth, and the other three pertain to His effects. Therefore the contemplative life consists not only in the contemplation of the divine truth, but also in the consideration of truth regarding the divine effects.

Obj. 3: Further, Richard of St. Victor [*De Grat. Contempl. i, 6] distinguishes six species of contemplation. The first belongs to "the imagination alone," and consists in thinking of corporeal things. The second is in "the imagination guided by reason," and consists in considering the order and disposition of sensible objects. The third is in "the reason based on the imagination"; when, to wit, from the consideration of the visible we rise to the invisible. The fourth is in "the reason and conducted by the reason," when the mind is intent on things invisible of which the imagination has no cognizance. The fifth is "above the reason," but not contrary to reason, when by divine revelation we become cognizant of things that cannot be comprehended by the human reason. The sixth is "above reason and contrary to reason"; when, to wit, by the divine enlightening we know things that seem contrary to human reason, such as the doctrine of the mystery of the Trinity. Now only the last of these would seem to pertain to the divine truth. Therefore the contemplation of truth regards not only the divine truth, but also that which is considered in creatures.

Obj. 4: Further, in the contemplative life the contemplation of truth is sought as being the perfection of man. Now any truth is a perfection of the human intellect. Therefore the contemplative life consists in the contemplation of any truth.
Q: Objection 1: It would seem that in the present state of life the contemplative life can reach to the vision of the Divine essence. For, as stated in Gen. 32:30, Jacob said: "I have seen God face to face, and my soul has been saved." Now the vision of God's face is the vision of the Divine essence. Therefore it would seem that in the present life one may come, by means of contemplation, to see God in His essence.

Obj. 2: Further, Gregory says (Moral. vi, 37) that "contemplative men withdraw within themselves in order to explore spiritual things, nor do they ever carry with them the shadows of things corporeal, or if these follow them they prudently drive them away: but being desirous of seeing the incomprehensible light, they suppress all the images of their limited comprehension, and through longing to reach what is above them, they overcome that which they are." Now man is not hindered from seeing the Divine essence, which is the incomprehensible light, save by the necessity of turning to corporeal phantasms. Therefore it would seem that the contemplation of the present life can extend to the vision of the incomprehensible light in its essence.

Obj. 3: Further, Gregory says (Dial. ii, 35): "All creatures are small to the soul that sees its Creator: wherefore when the man of God," the blessed Benedict, to wit, "saw a fiery globe in the tower and angels returning to heaven, without doubt he could only see such things by the light of God." Now the blessed Benedict was still in this life. Therefore the contemplation of the present life can extend to the vision of the essence of God.
Q: Objection 1: It would seem that the operation of contemplation is unfittingly divided into a threefold movement, "circular," "straight," and "oblique" (Div. Nom. iv). For contemplation pertains exclusively to rest, according to Wis. 8:16, "When I go into my house, I shall repose myself with her." Now movement is opposed to rest. Therefore the operations of the contemplative life should not be described as movements.

Obj. 2: Further, the action of the contemplative life pertains to the intellect, whereby man is like the angels. Now Dionysius describes these movements as being different in the angels from what they are in the soul. For he says (Div. Nom. iv) that the "circular" movement in the angel is "according to his enlightenment by the beautiful and the good." On the other hand, he assigns the circular movement of the soul to several things: the first of which is the "withdrawal of the soul into itself from externals"; the second is "a certain concentration of its powers, whereby it is rendered free of error and of outward occupation"; and the third is "union with those things that are above it." Again, he describes differently their respective straight movements. For he says that the straight movement of the angel is that by which he proceeds to the care of those things that are beneath him. On the other hand, he describes the straight movement of the soul as being twofold: first, "its progress towards things that are near it"; secondly, "its uplifting from external things to simple contemplation." Further, he assigns a different oblique movement to each. For he assigns the oblique movement of the angels to the fact that "while providing for those who have less they remain unchanged in relation to God": whereas he assigns the oblique movement of the soul to the fact that "the soul is enlightened in Divine knowledge by reasoning and discoursing." Therefore it would seem that the operations of contemplation are unfittingly assigned according to the ways mentioned above.

Obj. 3: Further, Richard of St. Victor (De Contempl. i, 5) mentions many other different movements in likeness to the birds of the air. "For some of these rise at one time to a great height, at another swoop down to earth, and they do so repeatedly; others fly now to the right, now to the left again and again; others go forwards or lag behind many times; others fly in a circle now more now less extended; and others remain suspended almost immovably in one place." Therefore it would seem that there are only three movements of contemplation.
Q: Objection 1: It would seem that there is no delight in contemplation. For delight belongs to the appetitive power; whereas contemplation resides chiefly in the intellect. Therefore it would seem that there is no delight in contemplation.

Obj. 2: Further, all strife and struggle is a hindrance to delight. Now there is strife and struggle in contemplation. For Gregory says (Hom. xiv in Ezech.) that "when the soul strives to contemplate God, it is in a state of struggle; at one time it almost overcomes, because by understanding and feeling it tastes something of the incomprehensible light, and at another time it almost succumbs, because even while tasting, it fails." Therefore there is no delight in contemplation.

Obj. 3: Further, delight is the result of a perfect operation, as stated in
Ethic.
x, 4. Now the contemplation of wayfarers is imperfect, according to 1 Cor. 13:12, "We see now through a glass in a dark manner." Therefore seemingly there is no delight in the contemplative life.

Obj. 4: Further, a lesion of the body is an obstacle to delight. Now contemplation causes a lesion of the body; wherefore it is stated (Gen. 32) that after Jacob had said (Gen. 32:30), "'I have seen God face to face' . . . he halted on his foot (Gen. 32:31) . . . because he touched the sinew of his thigh and it shrank" (Gen. 32:32). Therefore seemingly there is no delight in contemplation.
Q: Whether the Contemplative Life Is Continuous?

A: On the contrary,
our Lord said (Luke 10:42): "Mary hath chosen the best part, which shall not be taken away from her," since as Gregory says (Hom. xiv in Ezech.), "the contemplative life begins here so that it may be perfected in our heavenly home."

I answer that,
A thing may be described as continuous in two ways: first, in regard to its nature; secondly, in regard to us. It is evident that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable things; secondly, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in
Topic.
i, 13. But even in our regard contemplative life is continuous--both because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure after this life--and because in the works of the contemplative life we work not with our bodies, so that we are the more able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7).

Reply Obj. 1: The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): "The contemplative life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame with a yet greater love when we see Him Whom we love."

Reply Obj. 2: No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine contemplation, according to Dionysius [*Cf. Coel. Hier. iii], and as we have stated above (A. 6, ad 2). Hence although contemplation cannot last long in this respect, it can be of long duration as regards the other contemplative acts.

Reply Obj. 3: The Philosopher declares the contemplative life to be above man, because it befits us "so far as there is in us something divine" (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure longer.

QUESTION 181

OF THE ACTIVE LIFE (In Four Articles)

We must now consider the active life, under which head there are four points of inquiry:

(1) Whether all the works of the moral virtues pertain to the active life?

(2) Whether prudence pertains to the active life?

(3) Whether teaching pertains to the active life?

(4) Of the duration of the active life.
Q: Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void.

Obj. 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: wherefore Augustine says (Confess. x, 40), "Thou admittest me to a most unwonted affection in my inmost soul, to a strange sweetness . . . yet through my grievous weight I sink down again." Again, Gregory commenting on the words of Job 4:15, "When a spirit passed before me," says (Moral. v, 33): "The mind does not remain long at rest in the sweetness of inward contemplation, for it is recalled to itself and beaten back by the very immensity of the light." Therefore the contemplative life is not continuous.

Obj. 3: Further, that which is not connatural to man cannot be continuous. Now the contemplative life, according to the Philosopher (Ethic. x, 7), "is better than the life which is according to man." Therefore seemingly the contemplative life is not continuous.
Q: Whether All the Actions of the Moral Virtues Pertain to the Active Life?

A: On the contrary,
Isidore says (De Summo Bono iii, 15): "In the active life all vices must first of all be extirpated by the practice of good works, in order that in the contemplative life the mind's eye being purified one may advance to the contemplation of the Divine light." Now all vices are not extirpated save by acts of the moral virtues. Therefore the acts of the moral virtues pertain to the active life.

I answer that,
As stated above (Q. 179, A. 1) the active and the contemplative life differ according to the different occupations of men intent on different ends: one of which occupations is the consideration of the truth; and this is the end of the contemplative life, while the other is external work to which the active life is directed.

Now it is evident that the moral virtues are directed chiefly, not to the contemplation of truth but to operation. Wherefore the Philosopher says (Ethic. ii, 4) that "for virtue knowledge is of little or no avail." Hence it is clear that the moral virtues belong essentially to the active life; for which reason the Philosopher (Ethic. x, 8) subordinates the moral virtues to active happiness.

Reply Obj. 1: The chief of the moral virtues is justice by which one man is directed in his relations towards another, as the Philosopher proves (Ethic. v, 1). Hence the active life is described with reference to our relations with other people, because it consists in these things, not exclusively, but principally.

Reply Obj. 2: It is possible, by the acts of all the moral virtues, for one to direct one's neighbor to good by example: and this is what Gregory here ascribes to the active life.

Reply Obj. 3: Even as the virtue that is directed to the end of another virtue passes, as it were, into the species of the latter virtue, so again when a man makes use of things pertaining to the active life, merely as dispositions to contemplation, such things are comprised under the contemplative life. On the other hand, when we practice the works of the moral virtues, as being good in themselves, and not as dispositions to the contemplative life, the moral virtues belong to the active life.

It may also be replied, however, that the active life is a disposition to the contemplative life.
Q: Objection 1: It would seem that the acts of the moral virtues do not all pertain to the active life. For seemingly the active life regards only our relations with other persons: hence Gregory says (Hom. xiv in Ezech.) that "the active life is to give bread to the hungry," and after mentioning many things that regard our relations with other people he adds finally, "and to give to each and every one whatever he needs." Now we are directed in our relations to others, not by all the acts of moral virtues, but only by those of justice and its parts, as stated above (Q. 58, AA. 2, 8; I-II, Q. 60, AA. 2, 3). Therefore the acts of the moral virtues do not all pertain to the active life.

Obj. 2: Further, Gregory says (Hom. xiv in Ezech.) that Lia who was blear-eyed but fruitful signifies the active life: which "being occupied with work, sees less, and yet since it urges one's neighbor both by word and example to its imitation it begets a numerous offspring of good deeds." Now this would seem to belong to charity, whereby we love our neighbor, rather than to the moral virtues. Therefore seemingly the acts of moral virtue do not pertain to the active life.

Obj. 3: Further, as stated above (Q. 180, A. 2), the moral virtues dispose one to the contemplative life. Now disposition and perfection belong to the same thing. Therefore it would seem that the moral virtues do not pertain to the active life.
Q: Whether Prudence Pertains to the Active Life?

A: On the contrary,
The Philosopher says (Ethic. x, 8) that prudence pertains to active happiness, to which the moral virtues belong.

I answer that,
As stated above (A. 1, ad 3; I-II, Q. 18, A. 6), if one thing be directed to another as its end, it is drawn, especially in moral matters, to the species of the thing to which it is directed: for instance "he who commits adultery that he may steal, is a thief rather than an adulterer," according to the Philosopher (Ethic. v, 2). Now it is evident that the knowledge of prudence is directed to the works of the moral virtues as its end, since it is "right reason applied to action" (Ethic. vi, 5); so that the ends of the moral virtues are the principles of prudence, as the Philosopher says in the same book. Accordingly, as it was stated above (A. 1, ad 3) that the moral virtues in one who directs them to the quiet of contemplation belong to the contemplative life, so the knowledge of prudence, which is of itself directed to the works of the moral virtues, belongs directly to the active life, provided we take prudence in its proper sense as the Philosopher speaks of it.

If, however, we take it in a more general sense, as comprising any kind of human knowledge, then prudence, as regards a certain part thereof, belongs to the contemplative life. In this sense Tully (De Offic. i, 5) says that "the man who is able most clearly and quickly to grasp the truth and to unfold his reasons, is wont to be considered most prudent and wise."

Reply Obj. 1: Moral works take their species from their end, as stated above (I-II, Q. 18, AA. 4, 6), wherefore the knowledge pertaining to the contemplative life is that which has its end in the very knowledge of truth; whereas the knowledge of prudence, through having its end in an act of the appetitive power, belongs to the active life.

Reply Obj. 2: External occupation makes a man see less in intelligible things, which are separated from sensible objects with which the works of the active life are concerned. Nevertheless the external occupation of the active life enables a man to see more clearly in judging of what is to be done, which belongs to prudence, both on account of experience, and on account of the mind's attention, since "brains avail when the mind is attentive" as Sallust observes [*Bell. Catilin., LI].

Reply Obj. 3: Prudence is said to be intermediate between the intellectual and the moral virtues because it resides in the same subject as the intellectual virtues, and has absolutely the same matter as the moral virtues. But this third kind of life is intermediate between the active and the contemplative life as regards the things about which it is occupied, because it is occupied sometimes with the contemplation of the truth, sometimes with eternal things.