it in different ways according to their various conditions. Hence women, if they have the grace of wisdom or of knowledge, can administer it by teaching privately but not publicly.
QUESTION 178 OF THE GRACE OF MIRACLES (In Two Articles) We must next consider the grace of miracles, under which head there are two points of inquiry: (1) Whether there is a gratuitous grace of working miracles?
(2) To whom is it becoming?
Whether There Is a Gratuitous Grace of Working Miracles?
Objection 1: It would seem that no gratuitous grace is directed to the working of miracles. For every grace puts something in the one to whom it is given (Cf. I-II, Q. 90, A. 1). Now the working of miracles puts nothing in the soul of the man who receives it since miracles are wrought at the touch even of a dead body. Thus we read (4 Kings 13:21) that "some...cast the body into the sepulchre of Eliseus.
And when it had touched the bones of Eliseus, the man came to life, and stood upon his feet." Therefore the working of miracles does not belong to a gratuitous grace.
Obj. 2: Further, the gratuitous graces are from the Holy Ghost, according to 1 Cor. 12:4, "There are diversities of graces, but the same Spirit." Now the working of miracles is effected even by the unclean spirit, according to Matt. 24:24, "There shall arise false Christs and false prophets, and shall show great signs and wonders."
Therefore it would seem that the working of miracles does not belong to a gratuitous grace.
Obj. 3: Further, miracles are divided into "signs," "wonders" or "portents," and "virtues." [*Cf. 2 Thess. 2:9, where the Douay version renders _virtus_ by "power." The use of the word "virtue" in the sense of a miracle is now obsolete, and the generic term "miracle" is elsewhere used in its stead: Cf. 1 Cor. 12:10, 28; Heb.
2:4; Acts 2:22]. Therefore it is unreasonable to reckon the "working of miracles" a gratuitous grace, any more than the "working of signs" and "wonders."
Obj. 4: Further, the miraculous restoring to health is done by the power of God. Therefore the grace of healing should not be distinguished from the working of miracles.
Obj. 5: Further, the working of miracles results from faith--either of the worker, according to 1 Cor. 13:2, "If I should have all faith, so that I could remove mountains," or of other persons for whose sake miracles are wrought, according to Matt. 13:58, "And He wrought not many miracles there, because of their unbelief." Therefore, if faith be reckoned a gratuitous grace, it is superfluous to reckon in addition the working of signs as another gratuitous grace.
_On the contrary,_ The Apostle (1 Cor. 12:9, 10) says that among other gratuitous graces, "to another" is given "the grace of healing...to another, the working of miracles."
_I answer that,_ As stated above (Q. 177, A. 1), the Holy Ghost provides sufficiently for the Church in matters profitable unto salvation, to which purpose the gratuitous graces are directed. Now just as the knowledge which a man receives from God needs to be brought to the knowledge of others through the gift of tongues and the grace of the word, so too the word uttered needs to be confirmed in order that it be rendered credible. This is done by the working of miracles, according to Mk. 16:20, "And confirming the word with signs that followed": and reasonably so. For it is natural to man to arrive at the intelligible truth through its sensible effects. Wherefore just as man led by his natural reason is able to arrive at some knowledge of God through His natural effects, so is he brought to a certain degree of supernatural knowledge of the objects of faith by certain supernatural effects which are called miracles. Therefore the working of miracles belongs to a gratuitous grace.
Reply Obj. 1: Just as prophecy extends to whatever can be known supernaturally, so the working of miracles extends to all things that can be done supernaturally; the cause whereof is the divine omnipotence which cannot be communicated to any creature. Hence it is impossible for the principle of working miracles to be a quality abiding as a habit in the soul. On the other hand, just as the prophet's mind is moved by divine inspiration to know something supernaturally, so too is it possible for the mind of the miracle worker to be moved to do something resulting in the miraculous effect which God causes by His power. Sometimes this takes place after prayer, as when Peter raised to life the dead Tabitha (Acts 9:40): sometimes without any previous prayer being expressed, as when Peter by upbraiding the lying Ananias and Saphira delivered them to death (Acts 5:4, 9). Hence Gregory says (Dial. ii, 30) that "the saints work miracles, sometimes by authority, sometimes by prayer." In either case, however, God is the principal worker, for He uses instrumentally either man's inward movement, or his speech, or some outward action, or again the bodily contact of even a dead body. Thus when Josue had said as though authoritatively (Josh. 10:12): "Move not, O sun, toward Gabaon," it is said afterwards (Josh. 10:14): "There was not before or after so long a day, the Lord obeying the voice of a man."
Reply Obj. 2: Our Lord is speaking there of the miracles to be wrought at the time of Antichrist, of which the Apostle says (2 Thess. 2:9) that the coming of Antichrist will be "according to the working of Satan, in all power, and signs, and lying wonders." To quote the words of Augustine (De Civ. Dei xx, 19), "it is a matter of debate whether they are called signs and lying wonders, because he will deceive the senses of mortals by imaginary visions, in that he will seem to do what he does not, or because, though they be real wonders, they will seduce into falsehood them that believe." They are said to be real, because the things themselves will be real, just as Pharaoh's magicians made real frogs and real serpents; but they will not be real miracles, because they will be done by the power of natural causes, as stated in the First Part (Q. 114, A. 4); whereas the working of miracles which is ascribed to a gratuitous grace, is done by God's power for man's profit.
Reply Obj. 3: Two things may be considered in miracles. One is that which is done: this is something surpassing the faculty of nature, and in this respect miracles are called "virtues." The other thing is the purpose for which miracles are wrought, namely the manifestation of something supernatural, and in this respect they are commonly called "signs": but on account of some excellence they receive the name of "wonder" or "prodigy," as showing something from afar (_procul_).
Reply Obj. 4: The "grace of healing" is mentioned separately, because by its means a benefit, namely bodily health, is conferred on man in addition to the common benefit bestowed in all miracles, namely the bringing of men to the knowledge of God.
Reply Obj. 5: The working of miracles is ascribed to faith for two reasons. First, because it is directed to the confirmation of faith, secondly, because it proceeds from God's omnipotence on which faith relies. Nevertheless, just as besides the grace of faith, the grace of the word is necessary that people may be instructed in the faith, so too is the grace of miracles necessary that people may be confirmed in their faith.
Whether the Wicked Can Work Miracles?
Objection 1: It would seem that the wicked cannot work miracles. For miracles are wrought through prayer, as stated above (A. 1, ad 1).
Now the prayer of a sinner is not granted, according to John 9:31, "We know that God doth not hear sinners," and Prov. 28:9, "He that turneth away his ear from hearing the law, his prayer shall be an abomination." Therefore it would seem that the wicked cannot work miracles.
Obj. 2: Further, miracles are ascribed to faith, according to Matt.
17:19, "If you have faith as a grain of mustard seed you shall say to this mountain: Remove from hence hither, and it shall remove." Now "faith without works is dead," according to James 2:20, so that, seemingly, it is devoid of its proper operation. Therefore it would seem that the wicked, since they do not good works, cannot work miracles.
Obj. 3: Further, miracles are divine attestations, according to Heb.
2:4, "God also bearing them witness by signs and wonders and divers miracles": wherefore in the Church the canonization of certain persons is based on the attestation of miracles. Now God cannot bear witness to a falsehood. Therefore it would seem that wicked men cannot work miracles.
Obj. 4: Further, the good are more closely united to God than the wicked. But the good do not all work miracles. Much less therefore do the wicked.
_On the contrary,_ The Apostle says (1 Cor. 13:2): "If I should have all faith, so that I could remove mountains, and have not charity, I am nothing." Now whosoever has not charity is wicked, because "this gift alone of the Holy Ghost distinguishes the children of the kingdom from the children of perdition," as Augustine says (De Trin.
xv, 18). Therefore it would seem that even the wicked can work miracles.
_I answer that,_ Some miracles are not true but imaginary deeds, because they delude man by the appearance of that which is not; while others are true deeds, yet they have not the character of a true miracle, because they are done by the power of some natural cause.
Both of these can be done by the demons, as stated above (A. 1, ad 2).
True miracles cannot be wrought save by the power of God, because God works them for man's benefit, and this in two ways: in one way for the confirmation of truth declared, in another way in proof of a person's holiness, which God desires to propose as an example of virtue. In the first way miracles can be wrought by any one who preaches the true faith and calls upon Christ's name, as even the wicked do sometimes. In this way even the wicked can work miracles.
Hence Jerome commenting on Matt. 7:22, "Have not we prophesied in Thy name?" says: "Sometimes prophesying, the working of miracles, and the casting out of demons are accorded not to the merit of those who do these things, but to the invoking of Christ's name, that men may honor God, by invoking Whom such great miracles are wrought."
In the second way miracles are not wrought except by the saints, since it is in proof of their holiness that miracles are wrought during their lifetime or after death, either by themselves or by others. For we read (Acts 19:11, 12) that "God wrought by the hand of Paul...miracles" and "even there were brought from his body to the sick, handkerchiefs...and the diseases departed from them."
In this way indeed there is nothing to prevent a sinner from working miracles by invoking a saint; but the miracle is ascribed not to him, but to the one in proof of whose holiness such things are done.
Reply Obj. 1: As stated above (Q. 83, A. 16) when we were treating of prayer, the prayer of impetration relies not on merit but on God's mercy, which extends even to the wicked, wherefore the prayers even of sinners are sometimes granted by God. Hence Augustine says (Tract.
xliv in Joan.) that "the blind man spoke these words before he was anointed," that is, before he was perfectly enlightened; "since God does hear sinners." When it is said that the prayer of one who hears not the law is an abomination, this must be understood so far as the sinner's merit is concerned; yet it is sometimes granted, either for the spiritual welfare of the one who prays--as the publican was heard (Luke 18:14)--or for the good of others and for God's glory.
Reply Obj. 2: Faith without works is said to be dead, as regards the believer, who lives not, by faith, with the life of grace. But nothing hinders a living thing from working through a dead instrument, as a man through a stick. It is thus that God works while employing instrumentally the faith of a sinner.
Reply Obj. 3: Miracles are always true witnesses to the purpose for which they are wrought. Hence wicked men who teach a false doctrine never work true miracles in confirmation of their teaching, although sometimes they may do so in praise of Christ's name which they invoke, and by the power of the sacraments which they administer. If they teach a true doctrine, sometimes they work true miracles as confirming their teaching, but not as an attestation of holiness.
Hence Augustine says (QQ. lxxxiii, qu. 79): "Magicians work miracles in one way, good Christians in another, wicked Christians in another.
Magicians by private compact with the demons, good Christians by their manifest righteousness, evil Christians by the outward signs of righteousness."
Reply Obj. 4: As Augustine says (QQ. lxxxiii, qu. 79), "the reason why these are not granted to all holy men is lest by a most baneful error the weak be deceived into thinking such deeds to imply greater gifts than the deeds of righteousness whereby eternal life is obtained."
QUESTION 179 OF THE DIVISION OF LIFE INTO ACTIVE AND CONTEMPLATIVE (In Two Articles) We must next consider active and contemplative life. This consideration will be fourfold: (1) Of the division of life into active and contemplative; (2) Of the contemplative life; (3) Of the active life; (4) Of the comparison between the active and the contemplative life.
Under the first head there are two points of inquiry: (1) Whether life is fittingly divided into active and contemplative?
(2) Whether this is an adequate division?
Whether Life Is Fittingly Divided into Active and Contemplative?
Objection 1: It would seem that life is not fittingly divided into active and contemplative. For the soul is the principle of life by its essence: since the Philosopher says (De Anima ii, 4) that "in living things to live is to be." Now the soul is the principle of action and contemplation by its powers. Therefore it would seem that life is not fittingly divided into active and contemplative.
Obj. 2: Further, the division of that which comes afterwards is unfittingly applied to that which comes first. Now active and contemplative, or "speculative" and "practical," are differences of the intellect (De Anima iii, 10); while "to live" comes before "to understand," since "to live" comes first to living things through the vegetative soul, as the Philosopher states (De Anima ii, 4).
Therefore life is unfittingly divided into active and contemplative.
Obj. 3: Further, the word "life" implies movement, according to Dionysius (Div. Nom. vi): whereas contemplation consists rather in rest, according to Wis. 8:16: "When I enter into my house, I shall repose myself with her." Therefore it would seem that life is unfittingly divided into active and contemplative.
_On the contrary,_ Gregory says (Hom. xiv super Ezech.): "There is a twofold life wherein Almighty God instructs us by His holy word, the active life and the contemplative."
_I answer that,_ Properly speaking, those things are said to live whose movement or operation is from within themselves. Now that which is proper to a thing and to which it is most inclined is that which is most becoming to it from itself; wherefore every living thing gives proof of its life by that operation which is most proper to it, and to which it is most inclined. Thus the life of plants is said to consist in nourishment and generation; the life of animals in sensation and movement; and the life of men in their understanding and acting according to reason. Wherefore also in men the life of every man would seem to be that wherein he delights most, and on which he is most intent; thus especially does he wish "to associate with his friends" (Ethic. ix, 12).
Accordingly since certain men are especially intent on the contemplation of truth, while others are especially intent on external actions, it follows that man's life is fittingly divided into active and contemplative.
Reply Obj. 1: Each thing's proper form that makes it actually _to be_ is properly that thing's principle of operation. Hence _to live_ is, in living things, _to be,_ because living things through having _being_ from their form, act in such and such a way.
Reply Obj. 2: Life in general is not divided into active and contemplative, but the life of man, who derives his species from having an intellect, wherefore the same division applies to intellect and human life.
Reply Obj. 3: It is true that contemplation enjoys rest from external movements. Nevertheless to contemplate is itself a movement of the intellect, in so far as every operation is described as a movement; in which sense the Philosopher says (De Anima iii, 7) that sensation and understanding are movements of a kind, in so far as movement is defined "the act of a perfect thing." In this way Dionysius (Div.
Nom. iv) ascribes three movements to the soul in contemplation, namely, "straight," "circular," and "oblique" [*Cf. Q. 180, A. 6].
Whether Life Is Adequately Divided into Active and Contemplative?
Objection 1: It would seem that life is not adequately divided into active and contemplative. For the Philosopher says (Ethic. i, 5) that there are three most prominent kinds of life, the life of "pleasure," the "civil" which would seem to be the same as the active, and the "contemplative" life. Therefore the division of life into active and contemplative would seem to be inadequate.
Obj. 2: Further, Augustine (De Civ. Dei xix, 1, 2, 3, 19) mentions three kinds of life, namely the life of "leisure" which pertains to the contemplative, the "busy" life which pertains to the active, and a third "composed of both." Therefore it would seem that life is inadequately divided into active and contemplative.
Obj. 3: Further, man's life is diversified according to the divers actions in which men are occupied. Now there are more than two occupations of human actions. Therefore it would seem that life should be divided into more kinds than the active and the contemplative.
_On the contrary,_ These two lives are signified by the two wives of Jacob; the active by Lia, and the contemplative by Rachel: and by the two hostesses of our Lord; the contemplative life by Mary, and the active life by Martha, as Gregory declares (Moral. vi, 37 [*Hom. xiv in Ezech.]). Now this signification would not be fitting if there were more than two lives. Therefore life is adequately divided into active and contemplative.
_I answer that,_ As stated above (A. 1, ad 2), this division applies to the human life as derived from the intellect. Now the intellect is divided into active and contemplative, since the end of intellective knowledge is either the knowledge itself of truth, which pertains to the contemplative intellect, or some external action, which pertains to the practical or active intellect. Therefore life too is adequately divided into active and contemplative.
Reply Obj. 1: The life of pleasure places its end in pleasures of the body, which are common to us and dumb animals; wherefore as the Philosopher says (Ethic. _Ethic._ i, 5), it is the life "of a beast."
Hence it is not included in this division of the life of a man into active and contemplative.
Reply Obj. 2: A mean is a combination of extremes, wherefore it is virtually contained in them, as tepid in hot and cold, and pale in white and black. In like manner active and contemplative comprise that which is composed of both. Nevertheless as in every mixture one of the simples predominates, so too in the mean state of life sometimes the contemplative, sometimes the active element, abounds.
Reply Obj. 3: All the occupations of human actions, if directed to the requirements of the present life in accord with right reason, belong to the active life which provides for the necessities of the present life by means of well-ordered activity. If, on the other hand, they minister to any concupiscence whatever, they belong to the life of pleasure, which is not comprised under the active life.
Those human occupations that are directed to the consideration of truth belong to the contemplative life.
QUESTION 180 OF THE CONTEMPLATIVE LIFE (In Eight Articles) We must now consider the contemplative life, under which head there are eight points of inquiry: (1) Whether the contemplative life pertains to the intellect only, or also to the affections?
(2) Whether the moral virtues pertain to the contemplative life?
(3) Whether the contemplative life consists in one action or in several?
(4) Whether the consideration of any truth whatever pertains to the contemplative life?
(5) Whether the contemplative life of man in this state can arise to the vision of God?
(6) Of the movements of contemplation assigned by Dionysius (Div.
Nom. iv); (7) Of the pleasure of contemplation; (8) Of the duration of contemplation.
Whether the Contemplative Life Has Nothing to Do with the Affections, and Pertains Wholly to the Intellect?
Objection 1: It would seem that the contemplative life has nothing to do with the affections and pertains wholly to the intellect. For the Philosopher says (Metaph. ii, text. 3 [*Ed Did. ia, 1]) that "the end of contemplation is truth." Now truth pertains wholly to the intellect. Therefore it would seem that the contemplative life wholly regards the intellect.
Obj. 2: Further, Gregory says (Moral. vi, 37; Hom. xix in Ezech.)
that "Rachel, which is interpreted 'vision of the principle' [*Or rather, 'One seeing the principle,' if derived from _rah_ and _irzn_; Cf. Jerome, De Nom. Hebr.], signifies the contemplative life." Now the vision of a principle belongs properly to the intellect. Therefore the contemplative life belongs properly to the intellect.
Obj. 3: Further, Gregory says (Hom. xiv in Ezech.) that it belongs to the contemplative life, "to rest from external action." Now the affective or appetitive power inclines to external actions. Therefore it would seem that the contemplative life has nothing to do with the appetitive power.
_On the contrary,_ Gregory says (Hom. xiv in Ezech.) that "the contemplative life is to cling with our whole mind to the love of God and our neighbor, and to desire nothing beside our Creator." Now desire and love pertain to the affective or appetitive power, as contemplative life has also something to do with the affective or appetitive power.
_I answer that,_ As stated above (Q. 179, A. 1) theirs is said to be the contemplative who are chiefly intent on the contemplation of truth. Now intention is an act of the will, as stated above (I-II, Q.
12, A. 1), because intention is of the end which is the object of the will. Consequently the contemplative life, as regards the essence of the action, pertains to the intellect, but as regards the motive cause of the exercise of that action it belongs to the will, which moves all the other powers, even the intellect, to their actions, as Now the appetitive power moves one to observe things either with the senses or with the intellect, sometimes for love of the thing seen because, as it is written (Matt. 6:21), "where thy treasure is, there is thy heart also," sometimes for love of the very knowledge that one acquires by observation. Wherefore Gregory makes the contemplative life to consist in the "love of God," inasmuch as through loving God we are aflame to gaze on His beauty. And since everyone delights when he obtains what he loves, it follows that the contemplative life terminates in delight, which is seated in the affective power, the result being that love also becomes more intense.
Reply Obj. 1: From the very fact that truth is the end of contemplation, it has the aspect of an appetible good, both lovable and delightful, and in this respect it pertains to the appetitive power.
Reply Obj. 2: We are urged to the vision of the first principle, namely God, by the love thereof; wherefore Gregory says (Hom. xiv in Ezech.) that "the contemplative life tramples on all cares and longs to see the face of its Creator."
Reply Obj. 3: The appetitive power moves not only the bodily members to perform external actions, but also the intellect to practice the act of contemplation, as stated above.
Whether the Moral Virtues Pertain to the Contemplative Life?
Objection 1: It would seem that the moral virtues pertain to the contemplative life. For Gregory says (Hom. xiv in Ezech.) that "the contemplative life is to cling to the love of God and our neighbor with the whole mind." Now all the moral virtues, since their acts are prescribed by the precepts of the Law, are reducible to the love of God and of our neighbor, for "love...is the fulfilling of the Law" (Rom. 13:10). Therefore it would seem that the moral virtues belong to the contemplative life.
Obj. 2: Further, the contemplative life is chiefly directed to the contemplation of God; for Gregory says (Hom. xiv in Ezech.) that "the mind tramples on all cares and longs to gaze on the face of its Creator." Now no one can accomplish this without cleanness of heart, which is a result of moral virtue [*Cf. Q. 8, A. 7]. For it is written (Matt. 5:8): "Blessed are the clean of heart, for they shall see God": and (Heb. 12:14): "Follow peace with all men, and holiness, without which no man shall see God." Therefore it would seem that the moral virtues pertain to the contemplative life.
Obj. 3: Further, Gregory says (Hom. xiv in Ezech.) that "the contemplative life gives beauty to the soul," wherefore it is signified by Rachel, of whom it is said (Gen. 29:17) that she was "of a beautiful countenance." Now the beauty of the soul consists in the moral virtues, especially temperance, as Ambrose says (De Offic. i, 43, 45, 46). Therefore it seems that the moral virtues pertain to the contemplative life.
_On the contrary,_ The moral virtues are directed to external actions. Now Gregory says (Moral. vi [*Hom. xiv in Ezech.; Cf. A. 1, Obj. 3]) that it belongs to the contemplative life "to rest from external action." Therefore the moral virtues do not pertain to the contemplative life.
_I answer that,_ A thing may belong to the contemplative life in two ways, essentially or dispositively. The moral virtues do not belong to the contemplative life essentially, because the end of the contemplative life is the consideration of truth: and as the Philosopher states (Ethic. ii, 4), "knowledge," which pertains to the consideration of truth, "has little influence on the moral virtues": wherefore he declares (Ethic. x, 8) that the moral virtues pertain to active but not to contemplative happiness.
On the other hand, the moral virtues belong to the contemplative life dispositively. For the act of contemplation, wherein the contemplative life essentially consists, is hindered both by the impetuosity of the passions which withdraw the soul's intention from intelligible to sensible things, and by outward disturbances. Now the moral virtues curb the impetuosity of the passions, and quell the disturbance of outward occupations. Hence moral virtues belong dispositively to the contemplative life.
Reply Obj. 1: As stated above (A. 1), the contemplative life has its motive cause on the part of the affections, and in this respect the love of God and our neighbor is requisite to the contemplative life.
Now motive causes do not enter into the essence of a thing, but dispose and perfect it. Wherefore it does not follow that the moral virtues belong essentially to the contemplative life.
Reply Obj. 2: Holiness or cleanness of heart is caused by the virtues that are concerned with the passions which hinder the purity of the reason; and peace is caused by justice which is about operations, according to Isa. 32:17, "The work of justice shall be peace": since he who refrains from wronging others lessens the occasions of quarrels and disturbances. Hence the moral virtues dispose one to the contemplative life by causing peace and cleanness of heart.
Reply Obj. 3: Beauty, as stated above (Q. 145, A. 2), consists in a certain clarity and due proportion. Now each of these is found radically in the reason; because both the light that makes beauty seen, and the establishing of due proportion among things belong to reason. Hence since the contemplative life consists in an act of the reason, there is beauty in it by its very nature and essence; wherefore it is written (Wis. 8:2) of the contemplation of wisdom: "I became a lover of her beauty."
On the other hand, beauty is in the moral virtues by participation, in so far as they participate in the order of reason; and especially is it in temperance, which restrains the concupiscences which especially darken the light of reason. Hence it is that the virtue of chastity most of all makes man apt for contemplation, since venereal pleasures most of all weigh the mind down to sensible objects, as Augustine says (Soliloq. i, 10).
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._ Whether the Contemplative Life Consists in the Mere Contemplation of God, or Also in the Consideration of Any Truth Whatever?
Objection 1: It would seem that the contemplative life consists not only in the contemplation of God, but also in the consideration of any truth. For it is written (Ps. 138:14): "Wonderful are Thy works, and my soul knoweth right well." Now the knowledge of God's works is effected by any contemplation of the truth. Therefore it would seem that it pertains to the contemplative life to contemplate not only the divine truth, but also any other.
Obj. 2: Further, Bernard says (De Consid. v, 14) that "contemplation consists in admiration first of God's majesty, secondly of His judgments, thirdly of His benefits, fourthly of His promises." Now of these four the first alone regards the divine truth, and the other three pertain to His effects. Therefore the contemplative life consists not only in the contemplation of the divine truth, but also in the consideration of truth regarding the divine effects.
Obj. 3: Further, Richard of St. Victor [*De Grat. Contempl. i, 6] distinguishes six species of contemplation. The first belongs to "the