Whether the Active Life Precedes the Contemplative?
Objection 1: It would seem that the active life does not precede the
contemplative. For the contemplative life pertains directly to the
love of God; while the active life pertains to the love of our
neighbor. Now the love of God precedes the love of our neighbor,
since we love our neighbor for God's sake. Seemingly therefore the
contemplative life also precedes the active life.
Obj. 2: Further, Gregory says (Hom. xiv in Ezech.): "It should be
observed that while a well-ordered life proceeds from action to
contemplation, sometimes it is useful for the soul to turn from the
contemplative to the active life." Therefore the active is not simply
prior to the contemplative.
Obj. 3: Further, it would seem that there is not necessarily any
order between things that are suitable to different subjects. Now the
active and the contemplative life are suitable to different subjects;
for Gregory says (Moral. vi, 37): "Often those who were able to
contemplate God so long as they were undisturbed have fallen when
pressed with occupation; and frequently they who might live
advantageously occupied with the service of their fellow-creatures
are killed by the sword of their inaction."
_I answer that,_ A thing is said to precede in two ways. First, with
regard to its nature; and in this way the contemplative life precedes
the active, inasmuch as it applies itself to things which precede and
are better than others, wherefore it moves and directs the active
life. For the higher reason which is assigned to contemplation is
compared to the lower reason which is assigned to action, and the
husband is compared to his wife, who should be ruled by her husband,
as Augustine says (De Trin. xii, 3, 7, 12).
Secondly, a thing precedes with regard to us, because it comes first
in the order of generation. In this way the active precedes the
contemplative life, because it disposes one to it, as stated above
(A. 1; Q. 181, A. 1, ad 3); and, in the order of generation,
disposition precedes form, although the latter precedes simply and
according to its nature.
Reply Obj. 1: The contemplative life is directed to the love of God,
not of any degree, but to that which is perfect; whereas the active
life is necessary for any degree of the love of our neighbor. Hence
Gregory says (Hom. iii in Ezech.): "Without the contemplative life it
is possible to enter the heavenly kingdom, provided one omit not the
good actions we are able to do; but we cannot enter therein without
the active life, if we neglect to do the good we can do."
From this it is also evident that the active precedes the
contemplative life, as that which is common to all precedes, in the
order of generation, that which is proper to the perfect.
Reply Obj. 2: Progress from the active to the contemplative life is
according to the order of generation; whereas the return from the
contemplative life to the active is according to the order of
direction, in so far as the active life is directed by the
contemplative. Even thus habit is acquired by acts, and by the
acquired habit one acts yet more perfectly, as stated in _Ethic._ ii,
7.
Reply Obj. 3: He that is prone to yield to his passions on account
of his impulse to action is simply more apt for the active life by
reason of his restless spirit. Hence Gregory says (Moral. vi, 37)
that "there be some so restless that when they are free from labor
they labor all the more, because the more leisure they have for
thought, the worse interior turmoil they have to bear." Others, on
the contrary, have the mind naturally pure and restful, so that they
are apt for contemplation, and if they were to apply themselves
wholly to action, this would be detrimental to them. Wherefore
Gregory says (Moral. vi, 37) that "some are so slothful of mind that
if they chance to have any hard work to do they give way at the very
outset." Yet, as he adds further on, "often . . . love stimulates
slothful souls to work, and fear restrains souls that are disturbed
in contemplation." Consequently those who are more adapted to the
active life can prepare themselves for the contemplative by the
practice of the active life; while none the less, those who are more
adapted to the contemplative life can take upon themselves the works
of the active life, so as to become yet more apt for contemplation.
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TREATISE ON THE STATES OF LIFE (QQ. 183-189)
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OF MAN'S VARIOUS DUTIES AND STATES IN GENERAL
(In Four Articles)
We must next consider man's various states and duties. We shall
consider (1) man's duties and states in general; (2) the state of the
perfect in particular.
Under the first head there are four points of inquiry:
(1) What constitutes a state among men?
(2) Whether among men there should be various states and duties?
(3) Of the diversity of duties;
(4) Of the diversity of states.
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