Whether There Are Various Actions Pertaining to the Contemplative
Life?
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.
_On the contrary,_ Life signifies here the operation on which a man
is chiefly intent. Wherefore if there are several operations of the
contemplative life, there will be, not one, but several contemplative
lives.
_I answer that,_ We are now speaking of the contemplative life as
applicable to man. Now according to Dionysius (Div. Nom. vii) between
man and angel there is this difference, that an angel perceives the
truth by simple apprehension, whereas man arrives at the perception
of a simple truth by a process from several premises. Accordingly,
then, the contemplative life has one act wherein it is finally
completed, namely the contemplation of truth, and from this act it
derives its unity. Yet it has many acts whereby it arrives at this
final act. Some of these pertain to the reception of principles, from
which it proceeds to the contemplation of truth; others are concerned
with deducing from the principles, the truth, the knowledge of which
is sought; and the last and crowning act is the contemplation itself
of the truth.
Reply Obj. 1: According to Richard of St. Victor "cogitation" would
seem to regard the consideration of the many things from which a
person intends to gather one simple truth. Hence cogitation may
comprise not only the perceptions of the senses in taking cognizance
of certain effects, but also the imaginations. And again the reason's
discussion of the various signs or of anything that conduces to the
truth in view: although, according to Augustine (De Trin. xiv, 7),
cogitation may signify any actual operation of the intellect.
"Meditation" would seem to be the process of reason from certain
principles that lead to the contemplation of some truth: and
"consideration" has the same meaning, according to Bernard (De
Consid. ii, 2), although, according to the Philosopher (De Anima ii,
1), every operation of the intellect may be called "consideration."
But "contemplation" regards the simple act of gazing on the truth;
wherefore Richard says again (De Grat. Contempl. i, 4) that
"contemplation is the soul's clear and free dwelling upon the object
of its gaze; meditation is the survey of the mind while occupied in
searching for the truth: and cogitation is the mind's glance which is
prone to wander."
Reply Obj. 2: According to a gloss [*Cf. De Trin. xv, 8] of Augustine
on this passage, "beholding" (_speculatio_) denotes "seeing in a
mirror (_speculo_), not from a watch-tower (_specula_)." Now to see a
thing in a mirror is to see a cause in its effect wherein its
likeness is reflected. Hence "beholding" would seem to be reducible
to meditation.
Reply Obj. 3: Admiration is a kind of fear resulting from the
apprehension of a thing that surpasses our faculties: hence it
results from the contemplation of the sublime truth. For it was
stated above (A. 1) that contemplation terminates in the affections.
Reply Obj. 4: Man reaches the knowledge of truth in two ways. First,
by means of things received from another. In this way, as regards the
things he receives from God, he needs _prayer,_ according to Wis.
7:7, "I called upon" God, "and the spirit of wisdom came upon me":
while as regards the things he receives from man, he needs _hearing,_
in so far as he receives from the spoken word, and _reading,_ in so
far as he receives from the tradition of Holy Writ. Secondly, he
needs to apply himself by his personal study, and thus he requires
_meditation._
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