|
Objection 1: It would seem that the contemplative life is hindered
by the active life. For the contemplative life requires a certain
stillness of mind, according to Ps. 45:11, "Be still, and
see that I am God"; whereas the active life involves restlessness,
according to Lk. 10:41, "Martha, Martha, thou art careful
and troubled about many things." Therefore the active life hinders
the contemplative.
Objection 2: Further, clearness of vision is a requisite for the
contemplative life. Now active life is a hindrance to clear vision;
for Gregory says (Hom. xiv in Ezech.) that it "is blear-eyed
and fruitful, because the active life, being occupied with work, sees
less." Therefore the active life hinders the contemplative.
Objection 3: Further, one contrary hinders the other. Now the
active and the contemplative life are apparently contrary to one
another, since the active life is busy about many things, while the
contemplative life attends to the contemplation of one; wherefore they
differ in opposition to one another. Therefore it would seem that the
contemplative life is hindered by the active.
On the contrary, Gregory says (Moral. vi, 37): "Those who
wish to hold the fortress of contemplation, must first of all train in
the camp of action."
I answer that, The active life may be considered from two points of
view. First, as regards the attention to and practice of external
works: and thus it is evident that the active life hinders the
contemplative, in so far as it is impossible for one to be busy with
external action, and at the same time give oneself to Divine
contemplation. Secondly, active life may be considered as quieting
and directing the internal passions of the soul; and from this point of
view the active life is a help to the contemplative, since the latter
is hindered by the inordinateness of the internal passions. Hence
Gregory says (Moral. vi, 37): "Those who wish to hold the
fortress of contemplation must first of all train in the camp of
action. Thus after careful study they will learn whether they no
longer wrong their neighbor, whether they bear with equanimity the
wrongs their neighbors do to them, whether their soul is neither
overcome with joy in the presence of temporal goods, nor cast down with
too great a sorrow when those goods are withdrawn. In this way they
will known when they withdraw within themselves, in order to explore
spiritual things, whether they no longer carry with them the shadows of
the things corporeal, or, if these follow them, whether they
prudently drive them away." Hence the work of the active life
conduces to the contemplative, by quelling the interior passions which
give rise to the phantasms whereby contemplation is hindered.
This suffices for the Replies to the Objections; for these arguments
consider the occupation itself of external actions, and not the effect
which is the quelling of the passions.
|
|