Whether Teaching Is a Work of the Active or of the Contemplative Life?
Objection 1: It would seem that teaching is a work not of the active
but of the contemplative life. For Gregory says (Hom. v in Ezech.)
that "the perfect who have been able to contemplate heavenly goods,
at least through a glass, proclaim them to their brethren, whose
minds they inflame with love for their hidden beauty." But this
pertains to teaching. Therefore teaching is a work of the
contemplative life.
Obj. 2: Further, act and habit would seem to be referable to the same
kind of life. Now teaching is an act of wisdom: for the Philosopher
says (Metaph. i, 1) that "to be able to teach is an indication of
knowledge." Therefore since wisdom or knowledge pertain to the
contemplative life, it would seem that teaching also belongs to the
contemplative life.
Obj. 3: Further, prayer, no less than contemplation, is an act of the
contemplative life. Now prayer, even when one prays for another,
belongs to the contemplative life. Therefore it would seem that it
belongs also to the contemplative life to acquaint another, by
teaching him, of the truth we have meditated.
_On the contrary,_ Gregory says (Hom. xiv in Ezech.): "The active
life is to give bread to the hungry, to teach the ignorant the words
of wisdom."
_I answer that,_ The act of teaching has a twofold object. For
teaching is conveyed by speech, and speech is the audible sign of the
interior concept. Accordingly one object of teaching is the matter or
object of the interior concept; and as to this object teaching
belongs sometimes to the active, sometimes to the contemplative life.
It belongs to the active life, when a man conceives a truth inwardly,
so as to be directed thereby in his outward action; but it belongs to
the contemplative life when a man conceives an intelligible truth, in
the consideration and love whereof he delights. Hence Augustine says
(De Verb. Dom. Serm. civ, 1): "Let them choose for themselves the
better part," namely the contemplative life, "let them be busy with
the word, long for the sweetness of teaching, occupy themselves with
salutary knowledge," thus stating clearly that teaching belongs to
the contemplative life.
The other object of teaching is on the part of the speech heard, and
thus the object of teaching is the hearer. As to this object all
doctrine belongs to the active life to which external actions pertain.
Reply Obj. 1: The authority quoted speaks expressly of doctrine as to
its matter, in so far as it is concerned with the consideration and
love of truth.
Reply Obj. 2: Habit and act have a common object. Hence this argument
clearly considers the matter of the interior concept. For it pertains
to the man having wisdom and knowledge to be able to teach, in so far
as he is able to express his interior concept in words, so as to
bring another man to understand the truth.
Reply Obj. 3: He who prays for another does nothing towards the man
for whom he prays, but only towards God Who is the intelligible
truth; whereas he who teaches another does something in his regard by
external action. Hence the comparison fails.
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