Part III (Secunda Secundae) Part 259 (2/2)
Nor is the likeness to the angels promised to us as regards the administering to lower creatures, for this is competent to us not by reason of our natural order, as it is to the angels, but by reason of our seeing G.o.d.
Reply Obj. 3: That the durability of the active life in the present state surpa.s.ses the durability of the contemplative life arises not from any property of either life considered in itself, but from our own deficiency, since we are withheld from the heights of contemplation by the weight of the body. Hence Gregory adds (Moral.
ii, 3) that ”the mind through its very weakness being repelled from that immense height recoils on itself.”
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QUESTION 182
OF THE ACTIVE LIFE IN COMPARISON WITH THE CONTEMPLATIVE LIFE (In Four Articles)
We must now consider the active life in comparison with the contemplative life, under which head there are four points of inquiry:
(1) Which of them is of greater import or excellence?
(2) Which of them has the greater merit?
(3) Whether the contemplative life is hindered by the active life?
(4) Of their order.
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FIRST ARTICLE [II-II, Q. 182, Art. 1]
Whether the Active Life Is More Excellent Than the Contemplative?
Objection 1: It would seem that the active life is more excellent than the contemplative. For ”that which belongs to better men would seem to be worthier and better,” as the Philosopher says (Top. iii, 1). Now the active life belongs to persons of higher rank, namely prelates, who are placed in a position of honor and power; wherefore Augustine says (De Civ. Dei xix, 19) that ”in our actions we must not love honor or power in this life.” Therefore it would seem that the active life is more excellent than the contemplative.
Obj. 2: Further, in all habits and acts, direction belongs to the more important; thus the military art, being the more important, directs the art of the bridle-maker [*Ethic. i, 1]. Now it belongs to the active life to direct and command the contemplative, as appears from the words addressed to Moses (Ex. 19:21), ”Go down and charge the people, lest they should have a mind to pa.s.s the” fixed ”limits to see the Lord.” Therefore the active life is more excellent than the contemplative.
Obj. 3: Further, no man should be taken away from a greater thing in order to be occupied with lesser things: for the Apostle says (1 Cor.
12:31): ”Be zealous for the better gifts.” Now some are taken away from the state of the contemplative life to the occupations of the active life, as in the case of those who are transferred to the state of prelacy. Therefore it would seem that the active life is more excellent than the contemplative.
_On the contrary,_ Our Lord said (Luke 10:42): ”Mary hath chosen the best part, which shall not be taken away from her.” Now Mary figures the contemplative life. Therefore the contemplative life is more excellent than the active.
_I answer that,_ Nothing prevents certain things being more excellent in themselves, whereas they are surpa.s.sed by another in some respect.
Accordingly we must reply that the contemplative life is simply more excellent than the active: and the Philosopher proves this by eight reasons (Ethic. x, 7, 8). The first is, because the contemplative life becomes man according to that which is best in him, namely the intellect, and according to its proper objects, namely things intelligible; whereas the active life is occupied with externals.
Hence Rachael, by whom the contemplative life is signified, is interpreted ”the vision of the principle,” [*Or rather, 'One seeing the principle,' if derived from _rah_ and _irzn_; Cf. Jerome, De Nom.
Hebr.] whereas as Gregory says (Moral. vi, 37) the active life is signified by Lia who was blear-eyed. The second reason is because the contemplative life can be more continuous, although not as regards the highest degree of contemplation, as stated above (Q. 180, A. 8, ad 2; Q. 181, A. 4, ad 3), wherefore Mary, by whom the contemplative life is signified, is described as ”sitting” all the time ”at the Lord's feet.” Thirdly, because the contemplative life is more delightful than the active; wherefore Augustine says (De Verb. Dom.
Serm. ciii) that ”Martha was troubled, but Mary feasted.” Fourthly, because in the contemplative life man is more self-sufficient, since he needs fewer things for that purpose; wherefore it was said (Luke 10:41): ”Martha, Martha, thou art careful and art troubled about many things.” Fifthly, because the contemplative life is loved more for its own sake, while the active life is directed to something else.
Hence it is written (Ps. 36:4): ”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, that I may see the delight of the Lord.”
Sixthly, because the contemplative life consists in leisure and rest, according to Ps. 45:11, ”Be still and see that I am G.o.d.” Seventhly, because the contemplative life is according to Divine things, whereas active life is according to human things; wherefore Augustine says (De Verb. Dom. Serm. civ): ”'In the beginning was the Word': to Him was Mary hearkening: 'The Word was made flesh': Him was Martha serving.” Eighthly, because the contemplative life is according to that which is most proper to man, namely his intellect; whereas in the works of the active life the lower powers also, which are common to us and brutes, have their part; wherefore (Ps. 35:7) after the words, ”Men and beasts Thou wilt preserve, O Lord,” that which is special to man is added (Ps. 35:10): ”In Thy light we shall see light.”
Our Lord adds a ninth reason (Luke 10:42) when He says: ”Mary hath chosen the best part, which shall not be taken away from her,” which words Augustine (De Verb. Dom. Serm. ciii) expounds thus: ”Not--Thou hast chosen badly but--She has chosen better. Why better?
Listen--because it shall not be taken away from her. But the burden of necessity shall at length be taken from thee: whereas the sweetness of truth is eternal.”
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