Whether the Contemplative Life Is Continuous?
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.
_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.
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