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: "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."

FOOTNOTES:

Of the Supreme Good, III., xv.

Qu. CLXXIX. 1.

Ethics, II., iv. 3.

Ibid., X., viii. 1.

Hom. XIV., On Ezechiel.

Ethics, V., i. 15.

Hom. XIV., On Ezechiel.

Ecclus. xli. 1-6.

Ethics., X., viii. 2.

Ibid., V., ii. 4.

Ethics, VI., v. 4.

Ibid., X., viii. 2.

De Officiis, I., v.

Hom. XIV., On Ezechiel.

Conjuratio Catilinae, li.

Of the City of God, xix. 2, 3, and 19.

Job xxxi. 14, 23.

Hom. XIV., On Ezechiel.

On the Words of the Lord, Sermon civ., alias xxvii. 1.

Hom. V., On Ezechiel.

Metaphysics, I., i. 9.

Hom. XIV., On Ezechiel.

xxii. 30.

On the Trinity, xiv. 9.

Of the Heavenly Hierarchy, vii.

S. Matt. xviii. 10.

1 John iii. 2.

xxxi. 34.

Moralia in Job, ii. 2.

Hom. V., On Ezechiel.

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 S. Augustine, Confessions, X., xliii. 70 " 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 S. Augustine, Sermon, CCLVI., v. 6 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. 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 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.

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: "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.

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: "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, 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."

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."

Some, however, think that the active life is preferable to the contemplative, thus: