that with regard to such noble existences and Divine substances we have to be content with insignificant theories, yet even though we but barely touch upon them, none the less so ennobling is such knowledge that it affords us greater delight than any other which is accessible to us." Hence, too, S. Gregory says: "The contemplative life has its most desirable sweetness which uplifts the soul above itself, opens the way to heavenly things, and makes spiritual things plain to the eyes of the soul."
4. Lastly, bodily injuries are a hindrance to delight. But contemplation is productive of bodily injuries, for we read in Genesis[396] that Jacob, after saying _I have seen God face to face,...halted on his foot...because He touched the sinew of his thigh and it shrank_.
Whence it would seem that the contemplative life is not pleasurable.
But after that contemplation Jacob halted on one foot because, as S. Gregory says, "it must needs be that as the love of this world grows weaker, so a man grows stronger in his love of God," and consequently, "when once we have known the sweetness of God, one of our feet remains sound while the other halts; for a man who halts with one foot leans only on the one that is sound."[397] "Tu esto nostrum gaudium Qui es futurus Præmium.
Sit nostra in Te gloria Per cuncta semper sæcula!"
* * * * * _S. Gregory:_ Between the delights of the body and those of the heart there is ever this difference that the delights of the body are wont, when we have them not, to beget a keen yearning for them; but when we have them and eat our fill, they straightway beget disgust for them, for we are sated therewith. Spiritual joys, on the contrary, when we have them not are a weariness, but when we have them we desire them still more, and the more we feed upon them the more we hunger after them. In the case of the former, the yearning for them was a pleasure, trial of them brought disgust. In the case of the latter, in desire we held them cheap, trial of them proved a source of pleasure. For spiritual joys increase the soul's desire of them even while they sate us, for the more their savour is perceived, the more we know what it is we ought eagerly to love. Whence it comes to pass that when we have them not we cannot love them, for their savour is unknown to us. For how can a man love what he is ignorant of? Wherefore the Psalmist admonishes us, saying: _O taste and see that the Lord is sweet!_[398] As though he would say to us in plain terms: You know not His sweetness if ye have never tasted it; touch, then, the Food of Life with the palate of your soul that so, making proof of Its sweetness, ye may be able to love It.
These joys man lost when he sinned in Paradise; he went out when he closed his mouth to the Food of Eternal Sweetness. Whence we too, who are born amidst the toils of this pilgrimage, come without relish to this Food; we know not what we ought to desire, and the sickness of our disgust grows the more the further our souls keep away from feeding upon that Sweetness; and less and less does our soul desire those interior joys the longer it has grown accustomed to do without them. We sicken, then, by reason of our very disgust, and we are wearied by the long-drawn sickness of our hunger (_Hom._ XXXVI., _On the Gospels_).
VIII Is the Contemplative Life lasting?
The Lord said _Mary hath chosen the best part which shall not be taken away from her_[399] because, as S. Gregory says: "Contemplation begins here below that it may be perfected in our heavenly home."
A thing may be termed "lasting" in two ways: from its very nature, or as far as we are concerned. As far as its nature is concerned, the contemplative life is lasting in two ways: for first of all it is concerned with incorruptible and unchangeable things, and in the second place there is nothing which is its contrary: for, as Aristotle says[400]: "To the pleasure which is derived from thought there is no contrary."
And also as far as we are concerned the contemplative life is lasting; and this both because it comes under the action of the incorruptible portion of our soul--namely, our intellect--and so can last after this life; and also because in the work of the contemplative life there is no bodily toil, and we can consequently apply ourselves more continuously to such work, as also the Philosopher remarks.[401] Some, however, argue that the contemplative life is not lasting, thus: 1. The contemplative life essentially concerns the intellect. But all the intellectual perfections of this life will be _made void_, as we read: _Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed._[402] But the fashion of contemplation here and in our Father's home is not the same; and the contemplative life is said "to last" by reason of charity, which is both its principle and its end; wherefore S. Gregory says: "The contemplative life begins here below that it may be perfected in our heavenly home, for the fire of love which begins to burn here below, when it sees Him Whom it loves, burns yet more strongly with love of Him."
2. Again, men but taste the sweetness of contemplation here, snatching at it, as it were, and in passing: whence S. Augustine says: "Thou introducest me to a most unwonted affection within me, to an unspeakable sweetness; yet I fall back again as though dragged down by a grievous weight!"[403] And S. Gregory, expounding those words of Job, _When a spirit passed before me_, says: "The mind does not long remain steadfastly occupied with the sweetness of intimate contemplation, for it is recalled to itself, stricken back by the immensity of that Light."
The contemplative life, then, is not lasting.
It is true indeed that no action can remain long at the pitch of its intensity. And the goal of contemplation is to attain to the uniformity of Divine contemplation, as Denis the Areopagite says.[404] Hence, although in this sense contemplation cannot last long, yet it can last long as regards its other acts.
3. Lastly, what is not natural to a man cannot be lasting. "But the contemplative life," as the Philosopher says, "is beyond man."[405] But the Philosopher says that the contemplative life is "beyond man" in the sense that it belongs to us according to what is Divine in us--namely, our intellect; for our intellect is incorruptible and impassible in itself, and consequently its action can be more lasting.
* * * * * _S. Augustine:_ This day sets before us the great mystery of our eternal beatitude. For that life which this day signifies will not pass away as to-day is to pass away. Wherefore, brethren, we exhort and beseech you by the Name of our Lord Jesus Christ by Whom our sins are forgiven, by Him Who willed that His Blood should be our ransom, by Him Who has deigned that we who are not deserving to be called His slaves should yet be called His brethren--we beseech you that your entire aim, that which gives you your very name of "Christian," and by reason of which you bear His Name upon your foreheads and in your hearts, may be directed solely to that life which we are to share with the Angels; that life where is to be unending repose, everlasting joy, unfailing happiness, rest without disturbance, joy without sadness, no death. What that life is none can know save those who have made trial of it; and none can make trial of it save those who have faith (_Sermon_, CCLIX., _On Low Sunday_).
"And thou shalt say in that day: I will give thanks to Thee, O Lord, for Thou wast angry with me: Thy wrath is turned away, and Thou hast comforted me. Behold, God is my Saviour. I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and He is become my salvation. You shall draw waters with joy out of the Saviour's fountains: And you shall say in that day: Praise ye the Lord, and call upon His Name: make His works known among the people: remember that His Name is high. Sing ye to the Lord, for He hath done great things: shew this forth in all the earth. Rejoice, and praise, O thou habitation of Sion: for great is He that is in the midst of thee, the holy One of Israel."[406] FOOTNOTES: [322] Isa. xxxiii. 13-17.
[323] Ps. xli. 1-6.
[328] Rom. xiii. 10.
[330] Heb. xii. 14.
[331] Isa. xxxii. 17.
[333] Gen. xxix. 17.
[335] Wisd. viii. 2.
[349] Wisd. vii. 7.
[351] Hab. ii. 4.
[352] Ps. cxliii. 15.
[353] 1 Tim. i. 5.
[354] Ps. lxxii. 21-28.
[358] Rom. i. 20.
[364] Ps. xxvi. 4.
[366] Phil. iv. 7; Rom. viii. 26.
[370] Gen. xxxii. 30.
xxiv. 5.
[381] viii. 16.
[385] Ps. xxxiii. 9.
[390] Rom. vii. 24.
[394] Ps. xxxv. 9.
[396] xxxii. 30-32.
[398] Ps. xxxiii. 9.
iii.
[406] Isa. xii. 1-6.
QUESTION CLXXXI OF THE ACTIVE LIFE I. Do all Acts of the Moral Virtues come under the Active Life?
II. Does Prudence pertain to the Active Life?
III. Does Teaching belong to the Active or to the Contemplative Life?
IV. Does the Active Life continue after this Life?
I Do all Acts of the Moral Virtues come under the Active Life?
S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the contemplation of the Divine Light." But all the vices can only be removed by the acts of the moral virtues. Consequently the acts of the moral virtues belong to the active life.
As we have said already,[408] the active and the contemplative lives are distinguished by the different occupations of men who are aiming at different ends, one being the consideration of Truth--the goal of the contemplative life; the other external works with which the active life is occupied. But it is clear that the moral virtues are not especially concerned with the contemplation of truth but with action; thus the Philosopher says[409]: "For virtue, knowledge is of little or no avail."
It is therefore manifest that the moral virtues essentially belong to the active life; and in accordance with this the Philosopher[410] refers the moral virtues to active happiness.
Some, however, maintain that all the acts of the moral virtues do not belong to the active life, thus: 1. The active life seems to consist solely in those things which have to do with our neighbour; for S. Gregory says[411]: "The active life means breaking bread to the hungry;" and at the close, after enumerating many things which have to do with our neighbour, he adds: "And to provide for each according as they have need." But not by all the acts of the moral virtues are we brought into contact with others, but only by justice and its divisions. Consequently all the acts of the moral virtues do not belong to the active life.
But the chief of the moral virtues is justice, and by it a man is brought into contact with his neighbour, as the Philosopher proves.[412] We describe, then, the active life by those things by means of which we are brought into contact with our neighbour; yet we do not thereby mean that the active life consists solely in these things, but chiefly in them.
2. Again, S. Gregory says[413]: "By Lia, who was blear-eyed but fruitful, is signified the active life which sees less clearly, since occupied with works; but when, now by word, now by example, it arouses its neighbour to imitation, it brings forth many children in good works." But all this seems rather to come under charity, by which we love our neighbour, than under the moral virtues. Consequently the acts of the moral virtues seem not to belong to the active life.
But a man can, by acts of all the moral virtues, lead his neighbour to good works by his example; and this S. Gregory here attributes to the active life.
3. Lastly, the moral virtues dispose us to the contemplative life. But disposition to a thing and the perfect attainment of that thing come under the same head. Consequently the moral virtues do not belong to the active life.
But just as a virtue which is directed towards the end of another virtue passes over, in some sort, into the species of that latter virtue, so also when a man uses those things which belong to the active life precisely as disposing him to contemplation, then those things which he so uses are comprised under the contemplative life. But for those who devote themselves to the works of the moral virtues as being good in themselves and not as dispositive towards the contemplative life, the moral virtues belong to the active life. Although at the same time it might be said that the active life is a disposition to the contemplative life.
"O death, how bitter is the remembrance of thee to a man that hath peace in his possessions, to a man that is at rest, and whose ways are prosperous in all things, and that is yet able to take meat! O death, thy sentence is welcome to the man that is in need, and to him whose strength faileth, who is in a decrepit age, and that is in care about all things, and to the distrustful that loseth patience! Fear not the sentence of death. Remember what things have been before thee, and what shall come after thee: this sentence is from the Lord upon all flesh. And what shall come upon thee by the good pleasure of the Most High whether ten, or a hundred, or a thousand years."[414] II Does Prudence pertain to the Active Life?
The Philosopher says[415] that prudence pertains to active happiness, and to this pertain the moral virtues.
As we have said above, when one thing is directed towards the attainment of another thing as its end, it--and this especially holds good in morals--is, so to speak, drawn into the species of that towards which it is thus directed, thus: "He who commits adultery in order to steal" says the Philosopher,[416] "is rather a thief than an adulterer." Now it is clear that that knowledge which is prudence is directed to the acts of the moral virtues as its end, for prudence is "the right mode of procedure in our actions;"[417] hence, too, the ends of the moral virtues are the principles of prudence, as the Philosopher also says in the same work.[418] In the same way, then, as we said above that in the case of a man who directs them to the repose of contemplation, the moral virtues pertain to the contemplative life, so also the knowledge which is prudence, and which is by its very nature directed to the operations of the moral virtues, directly pertains to the active life--that is, of course, on the supposition that prudence is understood in the strict sense in which the Philosopher speaks of it.
If, however, prudence be understood in a broad sense--namely, as embracing all kinds of human knowledge--then prudence pertains, at least in certain of its aspects, to the contemplative life; thus Cicero says[419]: "The man who can see a truth the most clearly and quickly, and explain the reason of it, is rightly regarded as most prudent and most wise."
But some maintain that prudence does not pertain to the active life, thus: 1. Just as the contemplative life pertains to the cognoscitive powers, so does the active life pertain to the appetitive powers. But prudence does not pertain to the appetitive powers but rather to the cognoscitive. Consequently it does not pertain to the active life.
But moral acts derive their character from the end towards which they are directed; consequently to the contemplative life belongs that kind of knowledge which makes its end consist in the very knowledge of truth. But the knowledge which is prudence, and which is rather directed to the acts of the appetitive powers, pertains to the active life.
2. Again, S. Gregory says[420] "The active life, occupied as it is with works, sees less clearly," and hence is typified by Lia, who was blear-eyed. But prudence demands clear vision, so that a man may judge what is to be done. Whence it would seem that prudence does not pertain to the active life.
But occupation with external things only makes a man see less clearly those intelligible truths which are not connected with the things of sense; the external occupations of the active life, however, make a man see more clearly in his judgment on a course of action--and this is a question of prudence--for he has experience, and his mind is attentive: "When you are attentive," says Sallust,[421] "then mental acumen avails."
3. Lastly, prudence comes midway betwixt the moral and the intellectual virtues. But just as the moral virtues pertain to the active life, so do the intellectual virtues pertain to the contemplative. Hence it would seem that prudence belongs neither to the active nor to the contemplative life, but, as S. Augustine says, to a kind of life which is betwixt and between.[422] But prudence is said to come betwixt the intellectual and the moral virtues in the sense that, whereas it has the same subject as the intellectual virtues, it yet coincides as regards its object with the moral virtues. And that third species of life comes betwixt and between the active and the contemplative life as regards the things with which it is concerned, for at one time it is occupied with the contemplation of truth, at another time with external matters.
"For what shall I do when God shall rise to judge? and when He shall examine, what shall I answer Him? For I have always feared God as waves swelling over me, and His weight I was not able to bear."[423] III Does Teaching Belong to the Active or to the Contemplative Life?
S. Gregory says[424]: "The active life means breaking bread to the hungry; teaching words of wisdom to them that know them not."
The act of teaching has a twofold object: for teaching is by speaking, and speaking is the audible sign of an interior mental concept. One object, therefore, of our teaching is the matter to be taught, the object, that is, of our interior concepts; and in this sense teaching sometimes belongs to the active, sometimes to the contemplative life. It belongs to the active life if a man forms interiorly some concept of a truth with a view to thus directing his external acts; but it belongs to the contemplative life if a man interiorly conceives some intelligible truth and delights in the thought of it and the love of it. Whence S.
Augustine says[425]: "Let them choose for themselves the better part--that, namely, of the contemplative life; let them devote themselves to the Word of God; let them yearn for the sweetness of teaching; let them occupy themselves with the knowledge that leads to salvation"--where he clearly says that teaching belongs to the contemplative life.
The second object of teaching arises from the fact that teaching is given through the medium of audible speech and thus the hearer himself is the object of the teaching; and from this point of view all teaching belongs to the active life to which pertain all external actions.
Some, however, regard teaching as rather belonging to the contemplative than to the active life, thus: 1. S. Gregory says[426]: "Perfect men declare to their brethren those good things of Heaven which they themselves have been able to contemplate at least 'through a glass,' and they thus kindle in their hearts the love of that hidden beauty." Yet what is this but teaching?
To teach, therefore, is an act of the contemplative life.
But S. Gregory expressly speaks here of teaching from the point of view of the matter that is presented--that is, of teaching as it is concerned with the consideration of and love of the truth.
2. Again, acts and habits seem to belong to the same kind of life. But to teach is an act of wisdom, for the Philosopher says: "The proof that a man knows is that he is able to teach."[427] Since, then, wisdom--that is, knowledge--pertains to the contemplative life, it would seem that teaching also must pertain to the contemplative life.
But habits and acts agree in their object, and consequently the argument just given is based upon the material of the interior concept. For the capacity for teaching is possessed by a wise or learned man just in proportion as he can express in outward words the concepts of his mind and so be able to bring home a truth to someone else.
3. Lastly, prayer is an act of the contemplative life just in the same way as is contemplation itself. But prayer, even when one man prays for another, belongs to the contemplative life. Hence it would seem that when one man brings to the knowledge of another some truth upon which he has meditated, such an act pertains to the contemplative life.
But he who prays for another in no way acts upon him for whom he prays; his acts are directed towards God alone, the Intelligible Truth. But he who teaches another does act upon him by some external action. Hence there is no parallel between the two cases.
IV Does the Active Life continue after this Life?
S. Gregory says[428]: "The active life passes away with this present world; the contemplative life begins here so as to be perfected in our heavenly home."
As already said, the active life makes its end consist in external actions, and these, if they are directed towards the repose of contemplation, already belong to the contemplative life. But in the future life of the blessed all occupation with external things will cease; or if there are any external acts they will be directed towards that end which is contemplation. Hence S. Augustine says, at the close of his _Of the City of God_: "There we shall be at rest from toil, we shall gaze, we shall love, we shall praise." And he had just previously said: "There will God be seen unendingly, be loved without wearying, be praised without fatigue; this duty, this disposition of soul, this act, will be the lot of all."[429] Some, however, maintain that the active life will be continued after this life, thus: 1. To the active life belong the acts of the moral virtues. But the moral virtues remain after death, as S. Augustine says.[430] But the acts of the moral virtues which are concerned with the means to the end will not remain after death, but only those which have to do with the end itself. Yet it is precisely these latter which go to form the repose of contemplation to which S.
Augustine alludes in the above-quoted passage where he speaks of being "at rest from toil"; and this "rest" is not to be understood of freedom from merely external disturbances, but also from the internal conflict of the passions.
2. Again, to teach others pertains to the active life. But in the next life--where we shall be as the Angels--there can be teaching; for we see it in the case of the Angels of whom one illumines, clarifies, and perfects another, all of which refer to their reception of knowledge, as is clear from Denis the Areopagite.[431] Hence it seems that the active life is to be continued after this life.
But the contemplative life especially consists in the contemplation of God; and as regards this no Angel teaches another, for it is said of the Angels of _the little ones_[432]--Angels who are of an inferior choir--that _they always see the face of the Father_. And similarly in the future life: there no man will teach another about God, for we shall all _see Him as He is_.[433] And this agrees with the words of Jeremias[434]: _And they shall teach no more every man his neighbour...saying: Know the Lord; for all shall know Me from the least of them even to the greatest._ But when it is question of dispensing the mysteries of God, then one Angel can teach another by clarifying, illumining, and perfecting. And in this sense the Angels do in some sort share in the active life as long as this world lasts, for they are occupied with ministering to the inferior creation. This is what was signified by Jacob's vision of the Angels ascending the ladder--whereby was meant the contemplative life--and descending the ladder--whereby was meant the active life. At the same time, as S. Gregory says[435]: "Not that they so went out from the Divine Vision as to be deprived of the joys of contemplation."
And thus in their case the active life is not distinguished from the contemplative as it is in us who find the works of the active life an impediment to the contemplative life. Moreover, we are not promised a likeness to the Angels in their work of administering to the inferior creation, for this does not belong to us according to our nature, as is the case with the Angels, but according to our vision of God.
3. Lastly, the more durable a thing is the more capable it seems of lasting after this life. But the active life is more durable than the contemplative, for S. Gregory says[436]: "We can remain steadfast in the active life, but in nowise can we maintain the mind's fixed gaze in the contemplative life." Consequently the active life is much more capable of continuing after death than is the contemplative life.
But in our present state the durability of the active life as compared with the contemplative life does not arise from any feature of either of these kinds of life considered in themselves, but from a defect on our part; for we are dragged down from the heights of contemplation by the body's burden. And thus S. Gregory goes on to say that, "thrust back by its very weakness from those vast heights, the soul relapses into itself."
"O bless our God, ye Gentiles: and make the voice of His praise to be heard. Who hath set my soul to live: and hath not suffered my feet to be moved. For Thou, O God, hast proved us; Thou hast tried us by fire, as silver is tried. Thou hast brought us into a net, Thou hast laid afflictions on our back; Thou hast set men over our heads. We have passed through fire and water, and Thou hast brought us out into a refreshment."[437] FOOTNOTES: [407] _Of the Supreme Good_, III., xv.
[414] Ecclus. xli. 1-6.
[425] _On the Words of the Lord, Sermon_ civ., _alias_ xxvii. 1.
[429] xxii. 30.
[431] _Of the Heavenly Hierarchy_, vii.
[434] xxxi. 34.
[437] Ps. lxv. 8-12.
QUESTION CLXXXII OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE I. Is the Active Life preferable to the Contemplative?
Cardinal Cajetan, On Preparation for the Contemplative Life " _On Psalm_ xxvi.
II. Is the Active Life more Meritorious than the Contemplative?
III. Is the Active Life a Hindrance to the Contemplative Life?
Cardinal Cajetan, On the True Interior Life IV. Does the Active Life precede the Contemplative?
I Is the Active Life preferable to the Contemplative?
The Lord said: _Mary hath chosen the best part, which shall not be taken away from her._[438] And by Mary is signified the contemplative life, which is consequently to be preferred to the active.
There is no reason why one thing should not be in itself more excellent than another while yet this latter is, for certain reasons, preferable to it. Absolutely speaking, then, the contemplative life is better than the active. And the Philosopher[439] alleges eight proofs of this.
Firstly, that the contemplative life pertains to that which is best in a man, namely his intellect and its proper objects, _i.e._ intelligible truths, whereas the active life is concerned with external things. Hence Rachel, who typifies the contemplative life, is interpreted as meaning "the Beginning seen"; while Lia, who was blear-eyed, typifies, according to S. Gregory, the active life.[440] Secondly, because the contemplative life can be more continuous, even though we cannot maintain our contemplation at its highest pitch; thus Mary, who is typical of the contemplative life, is depicted as sitting ever at the Lord's feet.
Thirdly, because the delights of the contemplative life surpass those of the active life; whence S. Augustine says[441]: "Martha was troubled, but Mary feasted."
Fourthly, because in the contemplative life a man is more independent, since for this kind of life he needs less; whence we read: _Martha, Martha, thou art careful, and art troubled about many things._[442] Fifthly, because the contemplative life is loved rather for its own sake, whereas the active life is directed towards an end other than itself; whence it is said in Ps. xxvi. 4: _One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life._ Sixthly, because the contemplative life consists in a certain stillness and repose, as is said in Ps. xlv. 11: _Be still, and see that I am God._ Seventhly, because the contemplative life is occupied with Divine things whereas the active life is occupied with human things; whence S.
Augustine says[443]: "In the beginning was the Word: see What Mary heard! The Word was made Flesh; see to What Martha ministered!"
Eighthly, because the contemplative life pertains to that which is more peculiar to man--namely, his intellect--whereas in the works of the active life our inferior powers--those, namely, which we share with the brute creation--have a part; whence, in Ps. xxxv. 7, after saying: _Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what belongs to men alone: _In Thy light we shall see light._ And the Lord Himself gives a ninth reason when He says: _Mary hath chosen the best part which shall not be taken away from her_,[444] words which S. Augustine thus expounds: "Not that thou, Martha, hast chosen badly, but that Mary hath chosen better; and see in what sense she hath chosen better: because it _shall not be taken away from her_; for from thee shall one day be taken away the burden of necessity; but eternal is the sweetness of truth."[445] But in a certain sense, and in certain cases, the active life is to be chosen in preference to the contemplative, and this by reason of the needs of this present life; as also the Philosopher says: "To practise philosophy is better than to become rich; but to become rich is better for one who suffers need."[446] Some, however, think that the active life is preferable to the contemplative, thus: 1. "The lot which falls to the better people seems to be the more honourable and better," as the Philosopher says.[447] But the active life is the lot of those who are in the higher position--of prelates, for instance, who are placed in honourable and powerful positions; thus S. Augustine says[448]: "In the life of action we must not love the honour which belongs to this life, nor its power." Whence it would seem that the active life is preferable to the contemplative.
But it is not the active life only which belongs to prelates, they must needs excel in the contemplative life; whence S.
Gregory says in his _Pastoral Rule_[449]: "Let the superior be foremost in action, but before all let him be uplifted in contemplation."
2. Again, in all acts and habits the control belongs to the more important: the soldier, for instance--as being higher placed--directs the saddle-maker. But it is the active life which directs and controls the contemplative, as is clear from the words addressed to Moses: _Go down and charge the people, lest they should have a mind to pass the limits to see the Lord._[450] The active life is therefore more important than the contemplative.
But the contemplative life consists in a certain liberty of spirit; for S. Gregory says[451]: "The contemplative life means passing over to a certain liberty of spirit since in it a man thinks not of temporal but of eternal things." Similarly Boëthius says[452]: "The human soul must needs be free when occupied with the thought of the Divine Mind; not so when