Part, Question
1 1, 18 | to be different from the ~contemplative. But the contemplative is
2 1, 18 | contemplative. But the contemplative is only distinguished from
3 1, 18 | virtue. In this way the contemplative life is ~distinguished from
4 1, 20 | loves God more than the contemplative ~signified by John, because
5 1, 20 | he says, loves more the contemplative ~life, since He preserves
6 1, 26 | divine beatitude. As to contemplative happiness, God possesses
7 2, 3 | we speak of active ~and contemplative life, or of a life of pleasure.
8 2, 3 | less of happiness than the contemplative life, which is ~busied with
9 2, 3 | from the fact that in the contemplative ~life man has something
10 2, 4 | both for the operation of ~contemplative virtue, and for the operation
11 2, 4 | life, or in those of the contemplative life, he ~needs the fellowship
12 2, 5 | be lost. This is clear of contemplative ~happiness, which is lost
13 2, 57 | says (Moral. vi) that the "contemplative life has ~greater merit
14 2, 64 | the true; in the case of contemplative virtue, ~it is the true
15 2, 68 | gifts perfect man in the contemplative life, ~e.g. wisdom and understanding:
16 2, 68 | things pertaining to the ~contemplative life, which is the life
17 2, 68 | intellectual virtues, the contemplative are preferable to the active, ~
18 2, 69 | understanding, belong to the ~contemplative life: yet no beatitude is
19 2, 69 | active life, and some, to a contemplative life [*See Q[3]]. ~Now these
20 2, 69 | of future ~beatitude; and contemplative happiness, if perfect, is
21 2, 69 | things which concern the contemplative life, are either final ~
22 2, 69 | which dispose man for the contemplative life, are included ~in the
23 2, 69 | gifts pertaining to the ~contemplative life are indicated in the
24 2, 69 | to the active or to the contemplative life. ~Accordingly, when
25 2, 69 | two beatitudes belong to contemplative happiness or beatitude: ~
26 2, 102 | signify the heavenly or contemplative life; ~while scales signify
27 2, 43 | Therefore wisdom is merely contemplative, and not practical or active.~
28 2, 79 | affairs. Thus also the term "contemplative" is applied, not to ~those
29 2, 150 | which the goods of the ~contemplative life take precedence of
30 2, 150 | because the good of the contemplative life is ~better than that
31 2, 150 | the soul in respect of the contemplative life, which consists in ~
32 2, 169 | namely the ~active and the contemplative life, which correspond to
33 2, 169 | which pertains to the ~contemplative life. A third difference
34 2, 177 | OF LIFE INTO ACTIVE AND CONTEMPLATIVE (TWO ARTICLES)~We must next
35 2, 177 | next consider active and contemplative life. This consideration ~
36 2, 177 | of life into active and ~contemplative; (2) Of the contemplative
37 2, 177 | contemplative; (2) Of the contemplative life; (3) Of the active
38 2, 177 | between the active and the contemplative life.~Aquin.: SMT SS Q[179]
39 2, 177 | divided into active and contemplative?~(2) Whether this is an
40 2, 177 | divided into active and contemplative?~Aquin.: SMT SS Q[179] A[
41 2, 177 | divided into active and ~contemplative. For the soul is the principle
42 2, 177 | divided ~into active and contemplative.~Aquin.: SMT SS Q[179] A[
43 2, 177 | comes first. Now active and ~contemplative, or "speculative" and "practical,"
44 2, 177 | divided into active and contemplative.~Aquin.: SMT SS Q[179] A[
45 2, 177 | divided into ~active and contemplative.~Aquin.: SMT SS Q[179] A[
46 2, 177 | the ~active life and the contemplative."~Aquin.: SMT SS Q[179]
47 2, 177 | divided into active and ~contemplative.~Aquin.: SMT SS Q[179] A[
48 2, 177 | divided into active and ~contemplative, but the life of man, who
49 2, 177 | divided into active and contemplative?~Aquin.: SMT SS Q[179] A[
50 2, 177 | divided into active and ~contemplative. For the Philosopher says (
51 2, 177 | as the active, and the "contemplative" ~life. Therefore the division
52 2, 177 | of life into active and contemplative would ~seem to be inadequate.~
53 2, 177 | which pertains to the ~contemplative, the "busy" life which pertains
54 2, 177 | divided into active and contemplative.~Aquin.: SMT SS Q[179] A[
55 2, 177 | than the active and the contemplative.~Aquin.: SMT SS Q[179] A[
56 2, 177 | the active by Lia, and the contemplative by Rachel: and by the two ~
57 2, 177 | hostesses of our Lord; the contemplative life by Mary, and the active ~
58 2, 177 | divided into active and ~contemplative.~Aquin.: SMT SS Q[179] A[
59 2, 177 | divided into active and contemplative, since the end of intellective ~
60 2, 177 | which pertains to the ~contemplative intellect, or some external
61 2, 177 | divided ~into active and contemplative.~Aquin.: SMT SS Q[179] A[
62 2, 177 | of a man into active and ~contemplative.~Aquin.: SMT SS Q[179] A[
63 2, 177 | In like manner active and contemplative comprise that which is ~
64 2, 177 | state of life sometimes the ~contemplative, sometimes the active element,
65 2, 177 | consideration of truth belong to the contemplative life.~
66 2, 178 | Out. Para. 1/1 - OF THE CONTEMPLATIVE LIFE (EIGHT ARTICLES)~We
67 2, 178 | We must now consider the contemplative life, under which head there
68 2, 178 | inquiry:~(1) Whether the contemplative life pertains to the intellect
69 2, 178 | moral virtues pertain to the contemplative life?~(3) Whether the contemplative
70 2, 178 | contemplative life?~(3) Whether the contemplative life consists in one action
71 2, 178 | whatever pertains to the ~contemplative life?~(5) Whether the contemplative
72 2, 178 | contemplative life?~(5) Whether the contemplative life of man in this state
73 2, 178 | Thes. Para. 1/1~Whether the contemplative life has nothing to do with
74 2, 178 | It would seem that the contemplative life has nothing to do with ~
75 2, 178 | Therefore it would seem that the contemplative life wholly regards the ~
76 2, 178 | Nom. Hebr.], signifies the contemplative life." Now the vision of
77 2, 178 | intellect. Therefore the contemplative ~life belongs properly to
78 2, 178 | that it belongs to the ~contemplative life, "to rest from external
79 2, 178 | it would seem ~that the contemplative life has nothing to do with
80 2, 178 | xiv in Ezech.) that "the ~contemplative life is to cling with our
81 2, 178 | 26], A[2]). Therefore the contemplative life has also ~something
82 2, 178 | theirs is said to be the ~contemplative who are chiefly intent on
83 2, 178 | will. ~Consequently the contemplative life, as regards the essence
84 2, 178 | Wherefore Gregory makes the contemplative life ~to consist in the "
85 2, 178 | loves, it follows that the contemplative life terminates in ~delight,
86 2, 178 | xiv in Ezech.) ~that "the contemplative life tramples on all cares
87 2, 178 | moral virtues pertain to the contemplative life?~Aquin.: SMT SS Q[180]
88 2, 178 | moral virtues pertain to the contemplative ~life. For Gregory says (
89 2, 178 | xiv in Ezech.) that "the contemplative life ~is to cling to the
90 2, 178 | moral virtues belong to the contemplative life.~Aquin.: SMT SS Q[180]
91 2, 178 | 1/1~OBJ 2: Further, the contemplative life is chiefly directed
92 2, 178 | virtues pertain to ~the contemplative life.~Aquin.: SMT SS Q[180]
93 2, 178 | xiv in Ezech.) that "the ~contemplative life gives beauty to the
94 2, 178 | moral virtues pertain to the contemplative life.~Aquin.: SMT SS Q[180]
95 2, 178 | that it ~belongs to the contemplative life "to rest from external
96 2, 178 | virtues do not pertain to the contemplative life.~Aquin.: SMT SS Q[180]
97 2, 178 | thing may belong to the contemplative life in two ways, ~essentially
98 2, 178 | virtues do not belong to the ~contemplative life essentially, because
99 2, 178 | because the end of the contemplative ~life is the consideration
100 2, 178 | pertain to active but not to contemplative ~happiness.~Aquin.: SMT
101 2, 178 | moral virtues belong to the contemplative life ~dispositively. For
102 2, 178 | contemplation, wherein the contemplative ~life essentially consists,
103 2, 178 | belong dispositively to the ~contemplative life.~Aquin.: SMT SS Q[180]
104 2, 178 | stated above (A[1]), the contemplative life has its ~motive cause
105 2, 178 | neighbor is requisite to the contemplative life. Now ~motive causes
106 2, 178 | belong ~essentially to the contemplative life.~Aquin.: SMT SS Q[180]
107 2, 178 | virtues dispose one to the contemplative ~life by causing peace and
108 2, 178 | reason. Hence since ~the contemplative life consists in an act
109 2, 178 | actions pertaining to the contemplative life?~Aquin.: SMT SS Q[180]
110 2, 178 | actions pertaining to the ~contemplative life. For Richard of St.
111 2, 178 | actions pertaining to the ~contemplative life.~Aquin.: SMT SS Q[180]
112 2, 178 | Now this belongs to the contemplative life. Therefore in addition
113 2, 178 | speculatio] belongs to the contemplative life.~Aquin.: SMT SS Q[180]
114 2, 178 | acts are requisite for the contemplative life.~Aquin.: SMT SS Q[180]
115 2, 178 | are said to belong to the contemplative ~life. Again, "hearing"
116 2, 178 | hearing" belongs to the contemplative life: since it is ~stated
117 2, 178 | stated that Mary (by whom the contemplative life is signified) "sitting . ~. .
118 2, 178 | acts are requisite for the contemplative life.~Aquin.: SMT SS Q[180]
119 2, 178 | several operations of the ~contemplative life, there will be, not
120 2, 178 | be, not one, but several contemplative ~lives.~Aquin.: SMT SS Q[
121 2, 178 | are now speaking of the contemplative life as ~applicable to man.
122 2, 178 | Accordingly, then, the ~contemplative life has one act wherein
123 2, 178 | Thes. Para. 1/1~Whether the contemplative life consists in the mere
124 2, 178 | It would seem that the contemplative life consists not only in ~
125 2, 178 | that it pertains to ~the contemplative life to contemplate not
126 2, 178 | effects. Therefore the contemplative life consists not only in
127 2, 178 | 1~OBJ 4: Further, in the contemplative life the contemplation of
128 2, 178 | intellect. Therefore the contemplative life consists in the ~contemplation
129 2, 178 | thing may belong to the ~contemplative life in two ways: principally,
130 2, 178 | belongs principally to the contemplative life ~is the contemplation
131 2, 178 | effects also belongs to the ~contemplative life, inasmuch as man is
132 2, 178 | a certain order, to the contemplative life; first, the ~moral
133 2, 178 | present state of life the contemplative life can reach to ~the vision
134 2, 178 | present state of life the contemplative ~life can reach to the vision
135 2, 178 | says (Moral. vi, 37) that "contemplative men ~withdraw within themselves
136 2, 178 | Therefore the operations of the ~contemplative life should not be described
137 2, 178 | Further, the action of the contemplative life pertains to the ~intellect,
138 2, 178 | there is no delight in the contemplative life.~Aquin.: SMT SS Q[180]
139 2, 178 | xiv in Ezech.) ~that "the contemplative life is sweetness exceedingly
140 2, 178 | loves. Since, then, the contemplative life consists ~chiefly in
141 2, 178 | there is delight in the ~contemplative life, not only by reason
142 2, 178 | Reply OBJ 1: Although the contemplative life consists chiefly in
143 2, 178 | also and ~the end of the contemplative life has its being in the
144 2, 178 | ultimate perfection of the contemplative ~life, namely that the Divine
145 2, 178 | Hom. xiv in Ezech.): "The contemplative life is sweetness exceedingly ~
146 2, 178 | Thes. Para. 1/1~Whether the contemplative life is continuous?~Aquin.:
147 2, 178 | It would seem that the contemplative life is not continuous.
148 2, 178 | not continuous. For ~the contemplative life consists essentially
149 2, 178 | destroyed." Therefore the ~contemplative life is made void.~Aquin.:
150 2, 178 | the light." Therefore ~the contemplative life is not continuous.~
151 2, 178 | be ~continuous. Now the contemplative life, according to the Philosopher ~(
152 2, 178 | Therefore seemingly the contemplative life is not continuous.~
153 2, 178 | Hom. xiv in Ezech.), "the contemplative life begins here so that
154 2, 178 | that in regard to itself contemplative life is continuous for two ~
155 2, 178 | But ~even in our regard contemplative life is continuous - both
156 2, 178 | because in ~the works of the contemplative life we work not with our
157 2, 178 | here as in ~heaven: yet the contemplative life is said to remain by
158 2, 178 | Hom. xiv in Ezech.): "The contemplative life begins here, so ~as
159 2, 178 | duration as regards the other ~contemplative acts.~Aquin.: SMT SS Q[180]
160 2, 178 | Philosopher declares the contemplative life to be above ~man, because
161 2, 179 | virtues ~dispose one to the contemplative life. Now disposition and
162 2, 179 | works, in order that in the contemplative life the mind's eye being ~
163 2, 179 | 1]) the active and the ~contemplative life differ according to
164 2, 179 | and this is the end of the contemplative life, while the ~other is
165 2, 179 | are comprised under ~the contemplative life. On the other hand,
166 2, 179 | as dispositions ~to the contemplative life, the moral virtues
167 2, 179 | is a disposition ~to the contemplative life.~Aquin.: SMT SS Q[181]
168 2, 179 | active life. ~For just as the contemplative life belongs to the cognitive
169 2, 179 | virtues pertain to the ~contemplative life. Therefore it would
170 2, 179 | to the active nor to the contemplative life, but to an ~intermediate
171 2, 179 | contemplation belong to the contemplative life, so ~the knowledge
172 2, 179 | thereof, ~belongs to the contemplative life. In this sense Tully (
173 2, 179 | knowledge pertaining to the ~contemplative life is that which has its
174 2, 179 | between the ~active and the contemplative life as regards the things
175 2, 179 | of the active or of the contemplative life?~Aquin.: SMT SS Q[181]
176 2, 179 | of the active but of ~the contemplative life. For Gregory says (
177 2, 179 | teaching is a work of the contemplative life.~Aquin.: SMT SS Q[181]
178 2, 179 | knowledge pertain to the contemplative life, it ~would seem that
179 2, 179 | teaching also belongs to the contemplative life.~Aquin.: SMT SS Q[181]
180 2, 179 | contemplation, is an act of the ~contemplative life. Now prayer, even when
181 2, 179 | another, belongs ~to the contemplative life. Therefore it would
182 2, 179 | it belongs also ~to the contemplative life to acquaint another,
183 2, 179 | active, sometimes to the contemplative life. It belongs to the
184 2, 179 | action; but it belongs to the contemplative life when a ~man conceives
185 2, 179 | better part," namely the ~contemplative life, "let them be busy
186 2, 179 | teaching belongs to the contemplative life.~Aquin.: SMT SS Q[181]
187 2, 179 | an attentive mind in the contemplative life." Therefore the active
188 2, 179 | much more able than the contemplative to endure after this life.~
189 2, 179 | with this world, but the contemplative life begins here, to be ~
190 2, 179 | reason they belong to the contemplative life. But in the ~future
191 2, 179 | Para. 1/3~Reply OBJ 2: The contemplative life, as stated above (Q[
192 2, 179 | does not differ from the contemplative life as it does in us ~for
193 2, 179 | surpasses the durability of the contemplative life arises not from any ~
194 2, 180 | LIFE IN COMPARISON WITH THE CONTEMPLATIVE LIFE (FOUR ~ARTICLES)~We
195 2, 180 | in comparison with the ~contemplative life, under which head there
196 2, 180 | greater merit?~(3) Whether the contemplative life is hindered by the
197 2, 180 | more excellent than the contemplative?~Aquin.: SMT SS Q[182] A[
198 2, 180 | more excellent than the ~contemplative. For "that which belongs
199 2, 180 | more ~excellent than the contemplative.~Aquin.: SMT SS Q[182] A[
200 2, 180 | to direct and command the contemplative, as appears from the words ~
201 2, 180 | more excellent than the contemplative.~Aquin.: SMT SS Q[182] A[
202 2, 180 | away from ~the state of the contemplative life to the occupations
203 2, 180 | more excellent ~than the contemplative.~Aquin.: SMT SS Q[182] A[
204 2, 180 | Now Mary figures the ~contemplative life. Therefore the contemplative
205 2, 180 | contemplative life. Therefore the contemplative life is more excellent ~
206 2, 180 | Accordingly we must reply that the contemplative life is simply more ~excellent
207 2, 180 | The first is, because the contemplative life ~becomes man according
208 2, 180 | Hence Rachael, by whom the ~contemplative life is signified, is interpreted "
209 2, 180 | second reason is because the contemplative life can be more ~continuous,
210 2, 180 | wherefore Mary, ~by whom the contemplative life is signified, is described
211 2, 180 | feet." Thirdly, because the contemplative ~life is more delightful
212 2, 180 | Fourthly, because in the contemplative life man is more self-sufficient, ~
213 2, 180 | things." Fifthly, because the contemplative life is loved more for its ~
214 2, 180 | Sixthly, because the ~contemplative life consists in leisure
215 2, 180 | Seventhly, because the contemplative ~life is according to Divine
216 2, 180 | Eighthly, because the contemplative ~life is according to that
217 2, 180 | should ~also excel in the contemplative life; hence Gregory says (
218 2, 180 | Para. 1/1~Reply OBJ 2: The contemplative life consists in a certain
219 2, 180 | iii in Ezech.) that "the contemplative life ~obtains a certain
220 2, 180 | not directly command the contemplative life, ~but prescribes certain
221 2, 180 | as dispositions to the ~contemplative life; which it accordingly
222 2, 180 | is bondage, whereas the contemplative life is freedom."~Aquin.:
223 2, 180 | is called away from the contemplative life ~to the works of the
224 2, 180 | person is called from ~the contemplative life to the active life,
225 2, 180 | of greater merit than the contemplative?~Aquin.: SMT SS Q[182] A[
226 2, 180 | greater merit than the ~contemplative. For merit implies relation
227 2, 180 | active life, ~and rest to the contemplative life; for Gregory says (
228 2, 180 | greater merit than the contemplative.~Aquin.: SMT SS Q[182] A[
229 2, 180 | 1/1~OBJ 2: Further, the contemplative life is a beginning of the
230 2, 180 | our merits. Therefore the contemplative ~life would seem to have
231 2, 180 | it would seem ~that the contemplative life is not of greater merit
232 2, 180 | greater still those of the contemplative."~Aquin.: SMT SS Q[182]
233 2, 180 | for God's sake. Now the contemplative life pertains ~directly
234 2, 180 | leisure," ~namely of the contemplative life, for it is that truth
235 2, 180 | truth above all which ~the contemplative life seeks, as stated above (
236 2, 180 | 10:40). ~Wherefore the contemplative life is generically of greater
237 2, 180 | Hom. iii in Ezech.): ~"The contemplative life surpasses in merit
238 2, 180 | another by the works of the contemplative life. For ~instance through
239 2, 180 | preferable to the merit of the ~contemplative life, but that it is more
240 2, 180 | Thes. Para. 1/1~Whether the contemplative life is hindered by the
241 2, 180 | It would seem that the contemplative life is hindered by the ~
242 2, 180 | the ~active life. For the contemplative life requires a certain
243 2, 180 | active life hinders the contemplative.~Aquin.: SMT SS Q[182] A[
244 2, 180 | vision is a requisite for the contemplative ~life. Now active life is
245 2, 180 | active ~life hinders the contemplative.~Aquin.: SMT SS Q[182] A[
246 2, 180 | Now the active and the ~contemplative life are apparently contrary
247 2, 180 | about many things, while the contemplative life ~attends to the contemplation
248 2, 180 | Therefore it would seem that the contemplative life is ~hindered by the
249 2, 180 | active life hinders the contemplative, in ~so far as it is impossible
250 2, 180 | active life is a help to the ~contemplative, since the latter is hindered
251 2, 180 | active life conduces to the contemplative, by quelling the ~interior
252 2, 180 | active life precedes the contemplative?~Aquin.: SMT SS Q[182] A[
253 2, 180 | life does not precede the ~contemplative. For the contemplative life
254 2, 180 | contemplative. For the contemplative life pertains directly to
255 2, 180 | Seemingly therefore the contemplative life also ~precedes the
256 2, 180 | the soul to turn from the ~contemplative to the active life." Therefore
257 2, 180 | not simply ~prior to the contemplative.~Aquin.: SMT SS Q[182] A[
258 2, 180 | Now the active ~and the contemplative life are suitable to different
259 2, 180 | nature; and in this way the contemplative life precedes the ~active,
260 2, 180 | the active precedes the ~contemplative life, because it disposes
261 2, 180 | Para. 1/2~Reply OBJ 1: The contemplative life is directed to the
262 2, 180 | in Ezech.): "Without the contemplative life it is possible to ~
263 2, 180 | the active precedes the contemplative ~life, as that which is
264 2, 180 | Progress from the active to the contemplative life is ~according to the
265 2, 180 | whereas the return from the ~contemplative life to the active is according
266 2, 180 | life is directed by the contemplative. Even thus ~habit is acquired
267 2, 180 | prepare themselves for the contemplative by the ~practice of the
268 2, 180 | are more ~adapted to the contemplative life can take upon themselves
269 2, 181 | Further, the active and the contemplative life differ according ~to
270 2, 182 | state is directed to the contemplative ~life, which is more excellent
271 2, 183 | of our neighbor, and the contemplative ~life is preferable to the
272 2, 183 | absolutely speaking the contemplative ~life is more excellent
273 2, 183 | life, so as to ~forsake the contemplative; wherefore Augustine says (
274 2, 184 | other according ~to the contemplative life, as the Philosopher
275 2, 184 | to the happiness of the contemplative life, rather is it an ~obstacle
276 2, 184 | things ~are needed, but the contemplative man needs no such things,"
277 2, 186 | that is directed to the contemplative life ~is more excellent
278 2, 186 | established for the purpose of the contemplative life; wherefore Jerome ~
279 2, 186 | order is directed to the contemplative life, and none to the ~active
280 2, 186 | of our ~neighbor. Now the contemplative life which seeks to devote
281 2, 186 | deprived of the fruit of the contemplative life.~Aquin.: SMT SS Q[188]
282 2, 186 | directed ~especially to the contemplative life. Hence in the aforesaid
283 2, 186 | only for the works of the contemplative life, but also ~for the
284 2, 186 | to the ~active and to the contemplative life. Now chief among the
285 2, 186 | which is proper to the contemplative life, to which the study
286 2, 186 | enlightening the intellect. For the contemplative life of which ~we are now
287 2, 186 | letters is a help to the contemplative life indirectly, by removing ~
288 2, 186 | order that is devoted to the contemplative life is ~more excellent
289 2, 186 | which is devoted to the ~contemplative life is not more excellent
290 2, 186 | which are directed to the ~contemplative life. ~Aquin.: SMT SS Q[
291 2, 186 | than ~those directed to the contemplative life. Therefore they are
292 2, 186 | was ~Mary's, by whom the contemplative life is signified.~Aquin.:
293 2, 186 | and among the works of the contemplative ~life prayer is better than
294 2, 186 | the ~actions are. But the contemplative man requires no such things
295 2, 186 | which are directed to the ~contemplative life are the more perfect,
296 2, 186 | Wherefore solitude befits the contemplative who has already attained ~
297 2, 187 | destined to the works of the contemplative life. Chief among these
298 3, 40 | the most perfect is the contemplative life, ~as we have stated
299 3, 40 | is most ~suitable to the contemplative life; according to Osee
300 3, 40 | SS, Q[188], A[6], the ~contemplative life is, absolutely speaking,
301 Suppl, 41| devote themselves to the ~contemplative life to which marriage is
302 Suppl, 41| married ~life and some the contemplative. Wherefore no danger threatens.~
303 Suppl, 79| intent on the act of the contemplative power in contemplating God. ~
|