Summa Theologica

Objection 1: It would seem that the operation of contemplation is unfittingly divided into a threefold movement, "circular," "straight," and "oblique" (Div. Nom. iv). For contemplation pertains exclusively to rest, according to Wis. 8:16, "When I go into my house, I shall repose myself with her." Now movement is opposed to rest. Therefore the operations of the contemplative life should not be described as movements.

Objection 2: Further, the action of the contemplative life pertains to the intellect, whereby man is like the angels. Now Dionysius describes these movements as being different in the angels from what they are in the soul. For he says (Div. Nom. iv) that the "circular" movement in the angel is "according to his enlightenment by the beautiful and the good." On the other hand, he assigns the circular movement of the soul to several things: the first of which is the "withdrawal of the soul into itself from externals"; the second is "a certain concentration of its powers, whereby it is rendered free of error and of outward occupation"; and the third is "union with those things that are above it." Again, he describes differently their respective straight movements. For he says that the straight movement of the angel is that by which he proceeds to the care of those things that are beneath him. On the other hand, he describes the straight movement of the soul as being twofold: first, "its progress towards things that are near it"; secondly, "its uplifting from external things to simple contemplation." Further, he assigns a different oblique movement to each. For he assigns the oblique movement of the angels to the fact that "while providing for those who have less they remain unchanged in relation to God": whereas he assigns the oblique movement of the soul to the fact that "the soul is enlightened in Divine knowledge by reasoning and discoursing." Therefore it would seem that the operations of contemplation are unfittingly assigned according to the ways mentioned above.

Objection 3: Further, Richard of St. Victor (De Contempl. i, 5) mentions many other different movements in likeness to the birds of the air. "For some of these rise at one time to a great height, at another swoop down to earth, and they do so repeatedly; others fly now to the right, now to the left again and again; others go forwards or lag behind many times; others fly in a circle now more now less extended; and others remain suspended almost immovably in one place." Therefore it would seem that there are only three movements of contemplation.

On the contrary, stands the authority of Dionysius (Div. Nom. iv).

I answer that, As stated above (Q[119], A[1], ad 3), the operation of the intellect, wherein contemplation essentially consists, is called a movement, in so far as movement is the act of a perfect thing, according to the Philosopher (De Anima iii, 1). Since, however, it is through sensible objects that we come to the knowledge of intelligible things, and since sensible operations do not take place without movement, the result is that even intelligible operations are described as movements, and are differentiated in likeness to various movements. Now of bodily movements, local movements are the most perfect and come first, as proved in Phys. viii, 7; wherefore the foremost among intelligible operations are described by being likened to them. These movements are of three kinds; for there is the "circular" movement, by which a thing moves uniformly round one point as center, another is the "straight" movement, by which a thing goes from one point to another; the third is "oblique," being composed as it were of both the others. Consequently, in intelligible operations, that which is simply uniform is compared to circular movement; the intelligible operation by which one proceeds from one point to another is compared to the straight movement; while the intelligible operation which unites something of uniformity with progress to various points is compared to the oblique movement.

Reply to Objection 1: External bodily movements are opposed to the quiet of contemplation, which consists in rest from outward occupations: but the movements of intellectual operations belong to the quiet of contemplation.

Reply to Objection 2: Man is like the angels in intellect generically, but the intellective power is much higher in the angel than in man. Consequently these movements must be ascribed to souls and angels in different ways, according as they are differently related to uniformity. For the angelic intellect has uniform knowledge in two respects. First, because it does not acquire intelligible truth from the variety of composite objects; secondly, because it understands the truth of intelligible objects not discursively, but by simple intuition. On the other hand, the intellect of the soul acquires intelligible truth from sensible objects, and understands it by a certain discoursing of the reason.

Wherefore Dionysius assigns the "circular" movement of the angels to the fact that their intuition of God is uniform and unceasing, having neither beginning nor end: even as a circular movement having neither beginning nor end is uniformly around the one same center. But on the part of the soul, ere it arrive at this uniformity, its twofold lack of uniformity needs to be removed. First, that which arises from the variety of external things: this is removed by the soul withdrawing from externals, and so the first thing he mentions regarding the circular movement of the soul is "the soul's withdrawal into itself from external objects." Secondly, another lack of uniformity requires to be removed from the soul, and this is owing to the discoursing of reason. This is done by directing all the soul's operations to the simple contemplation of the intelligible truth, and this is indicated by his saying in the second place that "the soul's intellectual powers must be uniformly concentrated," in other words that discoursing must be laid aside and the soul's gaze fixed on the contemplation of the one simple truth. In this operation of the soul there is no error, even as there is clearly no error in the understanding of first principles which we know by simple intuition. Afterwards these two things being done, he mentions thirdly the uniformity which is like that of the angels, for then all things being laid aside, the soul continues in the contemplation of God alone. This he expresses by saying: "Then being thus made uniform unitedly," i.e. conformably, "by the union of its powers, it is conducted to the good and the beautiful." The "straight" movement of the angel cannot apply to his proceeding from one thing to another by considering them, but only to the order of his providence, namely to the fact that the higher angel enlightens the lower angels through the angels that are intermediate. He indicates this when he says: "The angel's movement takes a straight line when he proceeds to the care of things subject to him, taking in his course whatever things are direct," i.e. in keeping with the dispositions of the direct order. Whereas he ascribes the "straight" movement in the soul to the soul's proceeding from exterior sensibles to the knowledge of intelligible objects. The "oblique" movement in the angels he describes as being composed of the straight and circular movements, inasmuch as their care for those beneath them is in accordance with their contemplation of God: while the "oblique" movement in the soul he also declares to be partly straight and partly circular, in so far as in reasoning it makes use of the light received from God.

Reply to Objection 3: These varieties of movement that are taken from the distinction between above and below, right and left, forwards and backwards, and from varying circles, are all comprised under either straight and oblique movement, because they all denote discursions of reason. For if the reason pass from the genus to the species, or from the part to the whole, it will be, as he explains, from above to below: if from one opposite to another, it will be from right to left; if from the cause to the effect, it will be backwards and forwards; if it be about accidents that surround a thing near at hand or far remote, the movement will be circular. The discoursing of reason from sensible to intelligible objects, if it be according to the order of natural reason, belongs to the straight movement; but if it be according to the Divine enlightenment, it will belong to the oblique movement as explained above (ad 2). That alone which he describes as immobility belongs to the circular movement.

Wherefore it is evident that Dionysius describes the movement of contemplation with much greater fulness and depth.

Objection 1: It would seem that there is no delight in contemplation. For delight belongs to the appetitive power; whereas contemplation resides chiefly in the intellect. Therefore it would seem that there is no delight in contemplation.

Objection 2: Further, all strife and struggle is a hindrance to delight. Now there is strife and struggle in contemplation. For Gregory says (Hom. xiv in Ezech.) that "when the soul strives to contemplate God, it is in a state of struggle; at one time it almost overcomes, because by understanding and feeling it tastes something of the incomprehensible light, and at another time it almost succumbs, because even while tasting, it fails." Therefore there is no delight in contemplation.

Objection 3: Further, delight is the result of a perfect operation, as stated in Ethic. x, 4. Now the contemplation of wayfarers is imperfect, according to 1 Cor. 13:12, "We see now through a glass in a dark manner." Therefore seemingly there is no delight in the contemplative life.

Objection 4: Further, a lesion of the body is an obstacle to delight. Now contemplation causes a lesion of the body; wherefore it is stated (Gn. 32) that after Jacob had said (Gn. 32:30), "'I have seen God face to face'... he halted on his foot (Gn. 32:31)... because he touched the sinew of his thigh and it shrank" (Gn. 32:32). Therefore seemingly there is no delight in contemplation.

On the contrary, It is written of the contemplation of wisdom (Wis. 8:16): "Her conversation hath no bitterness, nor her company any tediousness, but joy and gladness": and Gregory says (Hom. xiv in Ezech.) that "the contemplative life is sweetness exceedingly lovable."

I answer that, There may be delight in any particular contemplation in two ways. First by reason of the operation itself [*Cf. FS, Q[3], A[5]], because each individual delights in the operation which befits him according to his own nature or habit. Now contemplation of the truth befits a man according to his nature as a rational animal: the result being that "all men naturally desire to know," so that consequently they delight in the knowledge of truth. And more delightful still does this become to one who has the habit of wisdom and knowledge, the result of which is that he contemplates without difficulty. Secondly, contemplation may be delightful on the part of its object, in so far as one contemplates that which one loves; even as bodily vision gives pleasure, not only because to see is pleasurable in itself, but because one sees a person whom one loves. Since, then, the contemplative life consists chiefly in the contemplation of God, of which charity is the motive, as stated above (AA,2, ad 1), it follows that there is delight in the contemplative life, not only by reason of the contemplation itself, but also by reason of the Divine love.

In both respects the delight thereof surpasses all human delight, both because spiritual delight is greater than carnal pleasure, as stated above (FS, Q[31], A[5]), when we were treating of the passions, and because the love whereby God is loved out of charity surpasses all love. Hence it is written (Ps. 33:9): "O taste and see that the Lord is sweet."

Reply to Objection 1: Although the contemplative life consists chiefly in an act of the intellect, it has its beginning in the appetite, since it is through charity that one is urged to the contemplation of God. And since the end corresponds to the beginning, it follows that the term also and the end of the contemplative life has its being in the appetite, since one delights in seeing the object loved, and the very delight in the object seen arouses a yet greater love. Wherefore Gregory says (Hom. xiv in Ezech.) that "when we see one whom we love, we are so aflame as to love him more." And this is the ultimate perfection of the contemplative life, namely that the Divine truth be not only seen but also loved.

Reply to Objection 2: Strife or struggle arising from the opposition of an external thing, hinders delight in that thing. For a man delights not in a thing against which he strives: but in that for which he strives; when he has obtained it, other things being equal, he delights yet more: wherefore Augustine says (Confess. viii, 3) that "the more peril there was in the battle, the greater the joy in the triumph." But there is no strife or struggle in contemplation on the part of the truth which we contemplate, though there is on the part of our defective understanding and our corruptible body which drags us down to lower things, according to Wis. 9:15, "The corruptible body ss a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things." Hence it is that when man attains to the contemplation of truth, he loves it yet more, while he hates the more his own deficiency and the weight of his corruptible body, so as to say with the Apostle (Rom. 7:24): "Unhappy man that I am, who shall deliver me from the body of this death?" Wherefore Gregory say (Hom. xiv in Ezech.): "When God is once known by desire and understanding, He withers all carnal pleasure in us."

Reply to Objection 3: The contemplation of God in this life is imperfect in comparison with the contemplation in heaven; and in like manner the delight of the wayfarer's contemplation is imperfect as compared with the delight of contemplation in heaven, of which it is written (Ps. 35:9): "Thou shalt make them drink of the torrent of Thy pleasure." Yet, though the contemplation of Divine things which is to be had by wayfarers is imperfect, it is more delightful than all other contemplation however perfect, on account of the excellence of that which is contemplated. Hence the Philosopher says (De Part. Animal. i, 5): "We may happen to have our own little theories about those sublime beings and godlike substances, and though we grasp them but feebly, nevertheless so elevating is the knowledge that they give us more delight than any of those things that are round about us": and Gregory says in the same sense (Hom. xiv in Ezech.): "The contemplative life is sweetness exceedingly lovable; for it carries the soul away above itself, it opens heaven and discovers the spiritual world to the eyes of the mind."

Reply to Objection 4: After contemplation Jacob halted with one foot, "because we need to grow weak in the love of the world ere we wax strong in the love of God," as Gregory says (Hom. xiv in Ezech.). "Thus when we have known the sweetness of God, we have one foot sound while the other halts; since every one who halts on one foot leans only on that foot which is sound."

Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void.

Objection 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: wherefore Augustine says (Confess. x, 40), "Thou admittest me to a most unwonted affection in my inmost soul, to a strange sweetness... yet through my grievous weight I sink down again." Again, Gregory commenting on the words of Job 4:15, "When a spirit passed before me," says (Moral. v, 33): "The mind does not remain long at rest in the sweetness of inward contemplation, for it is recalled to itself and beaten back by the very immensity of the light." Therefore the contemplative life is not continuous.

Objection 3: Further, that which is not connatural to man cannot be continuous. Now the contemplative life, according to the Philosopher (Ethic. x, 7), "is better than the life which is according to man." Therefore seemingly the contemplative life is not continuous.

On the contrary, our Lord said (Lk. 10:42): "Mary hath chosen the best part, which shall not be taken away from her," since as Gregory says (Hom. xiv in Ezech.), "the contemplative life begins here so that it may be perfected in our heavenly home."

I answer that, A thing may be described as continuous in two ways: first, in regard to its nature; secondly, in regard to us. It is evident that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable things; secondly, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in Topic. i, 13. But even in our regard contemplative life is continuous—both because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure after this life—and because in the works of the contemplative life we work not with our bodies, so that we are the more able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7).

Reply to Objection 1: The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): "The contemplative life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame with a yet greater love when we see Him Whom we love."

Reply to Objection 2: No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine contemplation, according to Dionysius [*Cf. Coel. Hier. iii], and as we have stated above (A[6], ad 2). Hence although contemplation cannot last long in this respect, it can be of long duration as regards the other contemplative acts.

Reply to Objection 3: The Philosopher declares the contemplative life to be above man, because it befits us "so far as there is in us something divine" (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure longer.