VIII Is the Contemplative Life Lasting?
The Lord said Mary hath chosen the best part which shall not be taken away from her399 because, as S. Gregory says: “Contemplation begins here below that it may be perfected in our heavenly home.”
A thing may be termed “lasting” in two ways: from its very nature, or as far as we are concerned. As far as its nature is concerned, the contemplative life is lasting in two ways: for first of all it is concerned with incorruptible and unchangeable things, and in the second place there is nothing which is its contrary: for, as Aristotle says400: “To the pleasure which is derived from thought there is no contrary.”
And also as far as we are concerned the contemplative life is lasting; and this both because it comes under the action of the incorruptible portion of our soul—namely, our intellect—and so can last after this life; and also because in the work of the contemplative life there is no bodily toil, and we can consequently apply ourselves more continuously to such work, as also the Philosopher remarks.401
Some, however, argue that the contemplative life is not lasting, thus:
1. The contemplative life essentially concerns the intellect. But all the intellectual perfections of this life will be made void, as we read: Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed.402
But the fashion of contemplation here and in our Father’s home is not the same; and the contemplative life is said “to last” by reason of charity, which is both its principle and its end; wherefore S. Gregory says: “The contemplative life begins here below that it may be perfected in our heavenly home, for the fire of love which begins to burn here below, when it sees Him Whom it loves, burns yet more strongly with love of Him.”
2. Again, men but taste the sweetness of contemplation here, snatching at it, as it were, and in passing: whence S. Augustine says: “Thou introducest me to a most unwonted affection within me, to an unspeakable sweetness; yet I fall back again as though dragged down by a grievous weight!”403 And S. Gregory, expounding those words of Job, When a spirit passed before me, says: “The mind does not long remain steadfastly occupied with the sweetness of intimate contemplation, for it is recalled to itself, stricken back by the immensity of that Light.” The contemplative life, then, is not lasting.
It is true indeed that no action can remain long at the pitch of its intensity. And the goal of contemplation is to attain to the uniformity of Divine contemplation, as Denis the Areopagite says.404 Hence, although in this sense contemplation cannot last long, yet it can last long as regards its other acts.
3. Lastly, what is not natural to a man cannot be lasting. “But the contemplative life,” as the Philosopher says, “is beyond man.”405
But the Philosopher says that the contemplative life is “beyond man” in the sense that it belongs to us according to what is Divine in us—namely, our intellect; for our intellect is incorruptible and impassible in itself, and consequently its action can be more lasting.
S. Augustine: This day sets before us the great mystery of our eternal beatitude. For that life which this day signifies will not pass away as to-day is to pass away. Wherefore, brethren, we exhort and beseech you by the Name of our Lord Jesus Christ by Whom our sins are forgiven, by Him Who willed that His Blood should be our ransom, by Him Who has deigned that we who are not deserving to be called His slaves should yet be called His brethren—we beseech you that your entire aim, that which gives you your very name of “Christian,” and by reason of which you bear His Name upon your foreheads and in your hearts, may be directed solely to that life which we are to share with the Angels; that life where is to be unending repose, everlasting joy, unfailing happiness, rest without disturbance, joy without sadness, no death. What that life is none can know save those who have made trial of it; and none can make trial of it save those who have faith (Sermon, CCLIX., On Low Sunday).
“And thou shalt say in that day: I will give thanks to Thee, O Lord, for Thou wast angry with me: Thy wrath is turned away, and Thou hast comforted me. Behold, God is my Saviour. I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and He is become my salvation. You shall draw waters with joy out of the Saviour’s fountains: And you shall say in that day: Praise ye the Lord, and call upon His Name: make His works known among the people: remember that His Name is high. Sing ye to the Lord, for He hath done great things: shew this forth in all the earth. Rejoice, and praise, O thou habitation of Sion: for great is He that is in the midst of thee, the holy One of Israel.”406
Footnotes
316 Moralia in Job, vi. 18.
317 Hom. XIV., On Ezechiel.
318 Metaphysics, ii. 3.
319 Moralia in Job, vi. 18; and Hom. XIV., On Ezechiel.
320 On Ezechiel, loc. cit.
321 Hom. XIV., On Ezechiel.
322 Isa. xxxiii. 13-17.
323 Ps. xli. 1-6.
324 Moralia in Job, vi. 18.
325 Ethics, II., iv. 3.
326 Ibid., X., viii. 1.
327 Hom. XIV., On Ezechiel.
328 Rom. xiii. 10.
329 S. Matt. v. 8.
330 Heb. xii. 14.
331 Isa. xxxii. 17.
332 Hom. XIV., On Ezechiel.
333 Gen. xxix. 17.
334 De Officiis, i. 43, 45, 46.
335 Wisd. viii. 2.
336 Soliloquies, i. 10.
337 Jer. xiv. 8, 9.
338 Of the Divine Names, vii. 2.
339 On Contemplation, i. 3 and 4.
340 De Trinitate, xiv. 7.
341 De Consideratione, ii. 2.
342 De Anima, II., i. 2.
343 Loc. cit., i. 4.
344 2 Cor. iii. 18.
345 De Trinitate, xv. 8.
346 De Consideratione, v. 14.
347 De Fide Orthodoxa, ii. 15.
348 S. Luke x. 39.
349 Wisd. vii. 7.
350 2 Cor. v. 6-7.
351 Hab. ii. 4.
352 Ps. cxliii. 15.
353 1 Tim. i. 5.
354 Ps. lxxii. 21-28.
355 Moralia in Job, vi. 28.
356 On the Trinity, i. 8.
357 Ethics, X., vii. 2.
358 Rom. i. 20.
359 De Vera Religione, xxix.
360 Ps. cxlii. 5, 6.
361 De Consideratione, v. 14.
362 Of Contemplation, i. 6.
363 1 John iii. 2.
364 Ps. xxvi. 4.
365 Ps. xxxv. 9, 10.
366 Phil. iv. 7; Rom. viii. 26.
367 Isa. xxv. 8, 9.
368 Hom. XIV., On Ezechiel.
369 De Genesi ad Litt., xii. 27.
370 Gen. xxxii. 30.
371 Epistola I., to Caius the Monk.
372 Hom. XIV., On Ezechiel.
373 The Glossa Ordinaria, taken from S. Gregory’s Moralia in Job, xxiv. 5.
374 Moralia, vi. 27.
375 De Anima, III., vii. 3.
376 Dialogues, ii. 35.
377 Isa. xxvi. 3, 4, 8, 9.
378 Of the Divine Names, IV., i. 7.
379 De Anima, III., vii. 1 and 2.
380 Physica, VIII., vii. 2.
381 viii. 16.
382 Of Contemplation, i. 5.
383 Job xvi. 20, 23.
384 Hom. XIV., On Ezechiel.
385 Ps. xxxiii. 9.
386 Hom. XIV., On Ezechiel.
387 Ibid.
388 Conf., viii. 3.
389 Wisd. ix. 15.
390 Rom. vii. 24.
391 Hom. XIV., On Ezechiel.
392 Ethics, X., iv. 6.
393 1 Cor. xiii, 12.
394 Ps. xxxv. 9.
395 De Partibus Animalium, i. 5.
396 xxxii. 30-32.
397 Hom. XIV., On Ezechiel.
398 Ps. xxxiii. 9.
399 S. Luke x. 42.
400 Topics, I., xiii. 5.
401 Ethics, X., vii. 2.
402 1 Cor. xiii. 8.
403 Conf., x. 40.
404 Of the Divine Names, IV., i. 7; and Of the Heavenly Hierarchy, iii.
405 Ethics, X., vii. 8.
406 Isa. xii. 1-6.