3. Lastly, what is not natural to a man cannot be lasting. "But the

contemplative life," as the Philosopher says, "is beyond man."

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."

FOOTNOTES:

Moralia in Job, vi. 18.

Hom. XIV., On Ezechiel.

Metaphysics, ii. 3.

Moralia in Job, vi. 18; and Hom. XIV., On Ezechiel.

On Ezechiel, loc. cit.

Hom. XIV., On Ezechiel.

Isa. xxxiii. 13-17.

Ps. xli. 1-6.

Moralia in Job, vi. 18.

Ethics, II., iv. 3.

Ibid., X., viii. 1.

Hom. XIV., On Ezechiel.

Rom. xiii. 10.

S. Matt. v. 8.

Heb. xii. 14.

Isa. xxxii. 17.

Hom. XIV., On Ezechiel.

Gen. xxix. 17.

De Officiis, i. 43, 45, 46.

Wisd. viii. 2.

Soliloquies, i. 10.

Jer. xiv. 8, 9.

Of the Divine Names, vii. 2.

On Contemplation, i. 3 and 4.

De Trinitate, xiv. 7.

De Consideratione, ii. 2.

De Anima, II., i. 2.

Loc. cit., i. 4.

2 Cor. iii. 18.

De Trinitate, xv. 8.

De Consideratione, v. 14.

De Fide Orthodoxa, ii. 15.

S. Luke x. 39.

Wisd. vii. 7.

2 Cor. v. 6-7.

Hab. ii. 4.

Ps. cxliii. 15.

1 Tim. i. 5.

Ps. lxxii. 21-28.

Moralia in Job, vi. 28.

On the Trinity, i. 8.

Ethics, X., vii. 2.

Rom. i. 20.

De Vera Religione, xxix.

Ps. cxlii. 5, 6.

De Consideratione, v. 14.

Of Contemplation, i. 6.

1 John iii. 2.

Ps. xxvi. 4.

Ps. xxxv. 9, 10.

Phil. iv. 7; Rom. viii. 26.

Isa. xxv. 8, 9.

Hom. XIV., On Ezechiel.

De Genesi ad Litt., xii. 27.

Gen. xxxii. 30.

Epistola I., to Caius the Monk.

Hom. XIV., On Ezechiel.

The Glossa Ordinaria, taken from S. Gregory's Moralia in Job, xxiv. 5.

Moralia, vi. 27.

De Anima, III., vii. 3.

Dialogues, ii. 35.

Isa. xxvi. 3, 4, 8, 9.

Of the Divine Names, IV., i. 7.

De Anima, III., vii. 1 and 2.

Physica, VIII., vii. 2.

viii. 16.

Of Contemplation, i. 5.

Job xvi. 20, 23.

Hom. XIV., On Ezechiel.

Ps. xxxiii. 9.

Hom. XIV., On Ezechiel.

Ibid.

Conf., viii. 3.

Wisd. ix. 15.

Rom. vii. 24.

Hom. XIV., On Ezechiel.

Ethics, X., iv. 6.

1 Cor. xiii, 12.

Ps. xxxv. 9.

De Partibus Animalium, i. 5.

xxxii. 30-32.

Hom. XIV., On Ezechiel.

Ps. xxxiii. 9.

S. Luke x. 42.

Topics, I., xiii. 5.

Ethics, X., vii. 2.

1 Cor. xiii. 8.

Conf., x. 40.

Of the Divine Names, IV., i. 7; and Of the Heavenly Hierarchy, iii.

Ethics, X., vii. 8.

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: "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, 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: "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 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: "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. 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.