Summa Theologica

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?

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.

Objection 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.

Objection 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 to Objection 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 to Objection 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 to Objection 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]].

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.

Objection 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.

Objection 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 to Objection 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 to Objection 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 to Objection 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.

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.

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.

Objection 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.

Objection 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 stated above (FS, Q[25], A[2]; FS, Q[26], A[2]). Therefore the 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 (FS, 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 stated above (FP, Q[82], A[4]; FS, Q[9], A[1]).

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 (Mat. 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 to Objection 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 to Objection 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 to Objection 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.

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.

Objection 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 (Mat. 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.

Objection 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 (Gn. 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]) 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 to Objection 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 to Objection 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 Is. 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 to Objection 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).

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.

Objection 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.

Objection 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.

Objection 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" (Lk. 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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."

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.

Objection 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.

Objection 3: Further, Richard of St. Victor [*De Grat. Contempl. i, 6] distinguishes six species of contemplation. The first belongs to "the imagination alone," and consists in thinking of corporeal things. The second is in "the imagination guided by reason," and consists in considering the order and disposition of sensible objects. The third is in "the reason based on the imagination"; when, to wit, from the consideration of the visible we rise to the invisible. The fourth is in "the reason and conducted by the reason," when the mind is intent on things invisible of which the imagination has no cognizance. The fifth is "above the reason," but not contrary to reason, when by divine revelation we become cognizant of things that cannot be comprehended by the human reason. The sixth is "above reason and contrary to reason"; when, to wit, by the divine enlightening we know things that seem contrary to human reason, such as the doctrine of the mystery of the Trinity. Now only the last of these would seem to pertain to the divine truth. Therefore the contemplation of truth regards not only the divine truth, but also that which is considered in creatures.

Objection 4: Further, in the contemplative life the contemplation of truth is sought as being the perfection of man. Now any truth is a perfection of the human intellect. Therefore the contemplative life consists in the contemplation of any truth.

On the contrary, Gregory says (Moral. vi, 37) that "in contemplation we seek the principle which is God."

I answer that, As stated above(A[2]), a thing may belong to the contemplative life in two ways: principally, and secondarily, or dispositively. That which belongs principally to the contemplative life is the contemplation of the divine truth, because this contemplation is the end of the whole human life. Hence Augustine says (De Trin. i, 8) that "the contemplation of God is promised us as being the goal of all our actions and the everlasting perfection of our joys." This contemplation will be perfect in the life to come, when we shall see God face to face, wherefore it will make us perfectly happy: whereas now the contemplation of the divine truth is competent to us imperfectly, namely "through a glass" and "in a dark manner" (1 Cor. 13:12). Hence it bestows on us a certain inchoate beatitude, which begins now and will be continued in the life to come; wherefore the Philosopher (Ethic. x, 7) places man's ultimate happiness in the contemplation of the supreme intelligible good.

Since, however, God's effects show us the way to the contemplation of God Himself, according to Rom. 1:20, "The invisible things of God... are clearly seen, being understood by the things that are made," it follows that the contemplation of the divine effects also belongs to the contemplative life, inasmuch as man is guided thereby to the knowledge of God. Hence Augustine says (De Vera Relig. xxix) that "in the study of creatures we must not exercise an empty and futile curiosity, but should make them the stepping-stone to things unperishable and everlasting."

Accordingly it is clear from what has been said (AA,2,3) that four things pertain, in a certain order, to the contemplative life; first, the moral virtues; secondly, other acts exclusive of contemplation; thirdly, contemplation of the divine effects; fourthly, the complement of all which is the contemplation of the divine truth itself.

Reply to Objection 1: David sought the knowledge of God's works, so that he might be led by them to God; wherefore he says elsewhere (Ps. 142:5,6): "I meditated on all Thy works: I meditated upon the works of Thy hands: I stretched forth my hands to Thee."

Reply to Objection 2: By considering the divine judgments man is guided to the consideration of the divine justice; and by considering the divine benefits and promises, man is led to the knowledge of God's mercy or goodness, as by effects already manifested or yet to be vouchsafed.

Reply to Objection 3: These six denote the steps whereby we ascend by means of creatures to the contemplation of God. For the first step consists in the mere consideration of sensible objects; the second step consists in going forward from sensible to intelligible objects; the third step is to judge of sensible objects according to intelligible things; the fourth is the absolute consideration of the intelligible objects to which one has attained by means of sensibles; the fifth is the contemplation of those intelligible objects that are unattainable by means of sensibles, but which the reason is able to grasp; the sixth step is the consideration of such intelligible things as the reason can neither discover nor grasp, which pertain to the sublime contemplation of divine truth, wherein contemplation is ultimately perfected.

Reply to Objection 4: The ultimate perfection of the human intellect is the divine truth: and other truths perfect the intellect in relation to the divine truth.

Objection 1: It would seem that in the present state of life the contemplative life can reach to the vision of the Divine essence. For, as stated in Gn. 32:30, Jacob said: "I have seen God face to face, and my soul has been saved." Now the vision of God's face is the vision of the Divine essence. Therefore it would seem that in the present life one may come, by means of contemplation, to see God in His essence.

Objection 2: Further, Gregory says (Moral. vi, 37) that "contemplative men withdraw within themselves in order to explore spiritual things, nor do they ever carry with them the shadows of things corporeal, or if these follow them they prudently drive them away: but being desirous of seeing the incomprehensible light, they suppress all the images of their limited comprehension, and through longing to reach what is above them, they overcome that which they are." Now man is not hindered from seeing the Divine essence, which is the incomprehensible light, save by the necessity of turning to corporeal phantasms. Therefore it would seem that the contemplation of the present life can extend to the vision of the incomprehensible light in its essence.

Objection 3: Further, Gregory says (Dial. ii, 35): "All creatures are small to the soul that sees its Creator: wherefore when the man of God," the blessed Benedict, to wit, "saw a fiery globe in the tower and angels returning to heaven, without doubt he could only see such things by the light of God." Now the blessed Benedict was still in this life. Therefore the contemplation of the present life can extend to the vision of the essence of God.

On the contrary, Gregory says (Hom. xiv in Ezech.): "As long as we live in this mortal flesh, no one reaches such a height of contemplation as to fix the eyes of his mind on the ray itself of incomprehensible light."

I answer that, As Augustine says (Gen. ad lit. xii, 27), "no one seeing God lives this mortal life wherein the bodily senses have their play: and unless in some way he depart this life, whether by going altogether out of his body, or by withdrawing from his carnal senses, he is not caught up into that vision." This has been carefully discussed above (Q[175], AA,5), where we spoke of rapture, and in the FP, Q[12], A[2], where we treated of the vision of God.

Accordingly we must state that one may be in this life in two ways. First, with regard to act, that is to say by actually making use of the bodily senses, and thus contemplation in the present life can nowise attain to the vision of God's essence. Secondly, one may be in this life potentially and not with regard to act, that is to say, when the soul is united to the mortal body as its form, yet so as to make use neither of the bodily senses, nor even of the imagination, as happens in rapture; and in this way the contemplation of the present life can attain to the vision of the Divine essence. Consequently the highest degree of contemplation in the present life is that which Paul had in rapture, whereby he was in a middle state between the present life and the life to come.

Reply to Objection 1: As Dionysius says (Ep. i ad Caium. Monach.), "if anyone seeing God, understood what he saw, he saw not God Himself, but something belonging to God." And Gregory says (Hom. xiv in Ezech.): "By no means is God seen now in His glory; but the soul sees something of lower degree, and is thereby refreshed so that afterwards it may attain to the glory of vision." Accordingly the words of Jacob, "I saw God face to face" do not imply that he saw God's essence, but that he saw some shape [*Cf. FP, Q[12], A[11], ad 1], imaginary of course, wherein God spoke to him. Or, "since we know a man by his face, by the face of God he signified his knowledge of Him," according to a gloss of Gregory on the same passage.

Reply to Objection 2: In the present state of life human contemplation is impossible without phantasms, because it is connatural to man to see the intelligible species in the phantasms, as the Philosopher states (De Anima iii, 7). Yet intellectual knowledge does not consist in the phantasms themselves, but in our contemplating in them the purity of the intelligible truth: and this not only in natural knowledge, but also in that which we obtain by revelation. For Dionysius says (Coel. Hier. i) that "the Divine glory shows us the angelic hierarchies under certain symbolic figures, and by its power we are brought back to the single ray of light," i.e. to the simple knowledge of the intelligible truth. It is in this sense that we must understand the statement of Gregory that "contemplatives do not carry along with them the shadows of things corporeal," since their contemplation is not fixed on them, but on the consideration of the intelligible truth.

Reply to Objection 3: By these words Gregory does not imply that the blessed Benedict, in that vision, saw God in His essence, but he wishes to show that because "all creatures are small to him that sees God," it follows that all things can easily be seen through the enlightenment of the Divine light. Wherefore he adds: "For however little he may see of the Creator's light, all created things become petty to him."