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diff --git a/22295-h/22295-h.htm b/22295-h/22295-h.htm new file mode 100644 index 0000000..639c6df --- /dev/null +++ b/22295-h/22295-h.htm @@ -0,0 +1,12001 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of On Prayer and the Contemplative Life + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .blockquot{margin-left: 5%; margin-right: 10%;} + .sidenote {width: 20%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em; margin-left: 1em; + float: right; clear: right; margin-top: 1em; + font-size: smaller; color: black; background: #eeeeee; border: dashed 1px;} + + .bb {border-bottom: solid 2px;} + .bl {border-left: solid 2px;} + .bt {border-top: solid 2px;} + .br {border-right: solid 2px;} + .bbox {border: solid 2px;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + .u {text-decoration: underline;} + + .caption {font-weight: bold;} + + .figcenter {margin: auto; text-align: center;} + + .figleft {float: left; clear: left; margin-left: 0; margin-bottom: 1em; margin-top: + 1em; margin-right: 1em; padding: 0; text-align: center;} + + .figright {float: right; clear: right; margin-left: 1em; margin-bottom: 1em; + margin-top: 1em; margin-right: 0; padding: 0; text-align: center;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: super; font-size: .8em; text-decoration: none;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;} + .poem span.i4 {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;} + // --> + /* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of On Prayer and The Contemplative Life, by +St. Thomas Aquinas + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: On Prayer and The Contemplative Life + +Author: St. Thomas Aquinas + +Translator: Hugh Pope + +Release Date: August 10, 2007 [EBook #22295] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK ON PRAYER *** + + + + +Produced by Charlene Taylor, Ted Garvin, David King, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + +<p><span class='pagenum'><a name="Page_i" id="Page_i">[Pg i]</a></span></p> + + + + +<h1>ON PRAYER AND THE CONTEMPLATIVE LIFE</h1> + +<h3>BY</h3> + +<h2>S. THOMAS AQUINAS</h2> + +<h3>BY THE</h3> + +<h2>VERY REV. HUGH POPE, O.P., S.T.M.</h2> + +<h3>AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC.</h3> + +<h3>WITH A PREFACE BY</h3> + +<h3>VERY REV. VINCENT McNABB, O.P., S.T.L.</h3> + +<p class="center">R. & T. WASHBOURNE, LTD.<br/> +PATERNOSTER ROW, LONDON<br/> +AND AT MANCHESTER, BIRMINGHAM, AND GLASGOW</p> + +<p class="center">1914 <i>All rights reserved</i> +<span class='pagenum'><a name="Page_ii" id="Page_ii">[Pg ii]</a></span> +</p> + + + +<p> +Nihil Obstat.<br/> + J.P. ARENDZEN, D.D.,<br/> + <span class="smcap">Censor Deputatus.</span></p> + +<p>Imprimatur.<br/> + EDM. CAN. SURMONT,<br/> + <span class="smcap">Vicarius Generalis.</span></p> + +<p><span class="smcap">Westmonasterii</span>,<br/> + <i>Die 20 Septembris, 1913.</i> +<span class='pagenum'><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p> + +<p> +"Te Trina Deitas unaque poscimus<br /> +Sic nos Tu visita, sicut Te colimus:<br /> +Per Tuas semitas duc nos quo tendimus,<br /> +Ad lucem, quam inhabitas!"<br /> +<br /> +S. Thomas's Hymn for Matins on the<br /> +<i>Feast of Corpus Christi</i>.<br /> +<span class='pagenum'><a name="Page_v" id="Page_v">[Pg v]</a></span></p> + + + + +<h2>PREFACE</h2> + + +<p>The present generation in the fervour of its repentance +is like to cast off too much. So many +false principles and hasty deductions have been +offered to its parents and grandparents in the +name of science that it is becoming unduly suspicious +of the scientific method.</p> + +<p>A century ago men's minds were sick unto death +from too much science and too little mysticism. +To-day the danger is that even the drawing-rooms +are scented with a mysticism that anathematizes +science.</p> + +<p>At no time since the days of S. Thomas was the +saint's scientific method more lacking. Everywhere +there is need for a mystic doctrine, which in +itself is neither hypnotism nor hysteria, and in its +expression is neither superlative nor apostrophic, +lest the hungered minds of men die of surfeit +following on starvation.</p> + +<p>The message and method of S. Thomas are part +of that strange rigidity of the thirteenth century +which is one of the startling paradoxes of the ages +of faith. It is surely a consolation that these ages +of a faith which moved mountains, or at least +essayed to remove the Turk, were minded to<span class='pagenum'><a name="Page_vi" id="Page_vi">[Pg vi]</a></span> +express their beliefs in the coat of mail of human +reason! The giants of those days, who in the +sphere of literature were rediscovering verse and +inventing rhyme, and who in every sphere of +knowledge were bringing forth the sixteenth and +nineteenth centuries, were not so blinded by the +white light of vision as to disown the Greeks. +They made the <i>Ethics</i> of Aristotle the four-square +walls of the city of God; they expressed the +mysteries of the Undivided Three in terms of the +Syllogism. Thus they refused to cut themselves +off from the aristocracy of human genius. They +laid hands—but not violent hands—on the heritage +of the ages. No philosophers have ever equalled +their bold and lowly-minded profession of faith in +the solidarity of human reason. For this cause +S. Thomas, who is their spokesman, has now +become an absolute necessity of thought. Unless +the great Dumb Ox is given a hearing, our mysticism +will fill, not the churches, but the asylums +and the little self-authorized Bethels where every +man is his own precursor and messiah.</p> + +<p>That S. Thomas is to be accepted as a master +of mysticism may be judged from the following +facts in the life of a mystic of the mystics, S. John +of the Cross:</p> + +<p>"It has been recorded that during his studies he +particularly relished psychology; this is amply +borne out by his writings. S. John was not what +one could term a scholar. He was, however, intimately +acquainted with the <i>Summa</i> of S. Thomas +Aquinas, as almost every page of his works proves.... +He does not seem to have ever applied himself<span class='pagenum'><a name="Page_vii" id="Page_vii">[Pg vii]</a></span> +to the study of the Fathers.... As has already been +stated, the whole work (<i>The Ascent of Mount +Carmel</i>) is based upon the view S. Thomas +Aquinas takes of the essence and operations of the +senses and of the faculties of the soul, and upon +his treatise on the virtues."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p> + +<p>S. Thomas hardly needs an imprimatur after +six centuries of full trust. But in the hard matters +of mysticism, which he has treated as a scholar +should, it is reassuring to know that he has the +approval, not only of the scholars, but of the mystics.</p> + +<p>VINCENT McNABB, O.P.</p> +<p><span class='pagenum'><a name="Page_ix" id="Page_ix">[Pg ix]</a></span></p> + + + +<h2>CONTENTS</h2> + +<p> +<a href="#introduction">INTRODUCTION</a> +</p> + +<p><a href="#question-lxxxi">QUESTION LXXXI<br/> +OF THE VIRTUE OF RELIGION</a></p> + +<p><a href="#question-lxxxii">QUESTION LXXXII<br/> +OF DEVOTION</a></p> + +<p><a href="#question-lxxxiii">QUESTION LXXXIII<br/> +OF PRAYER</a></p> + +<p><a href="#supplement-lxxii">SUPPLEMENT—QUESTION LXXII<br/> +OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN</a></p> + +<p><a href="#question-clxxix">QUESTION CLXXIX<br/> +OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE +CONTEMPLATIVE</a></p> + +<p><a href="#question-clxxx">QUESTION CLXXX<br/> +OF THE CONTEMPLATIVE LIFE</a></p> + +<p><a href="#question-clxxxi">QUESTION CLXXXI<br/> +OF THE ACTIVE LIFE</a><span class='pagenum'><a name="Page_x" id="Page_x">[Pg x]</a></span></p> + +<p><a href="#question-clxxxii">QUESTION CLXXXII<br/> +OF THE COMPARISON BETWEEN THE ACTIVE AND THE +CONTEMPLATIVE LIFE</a></p> + +<p><a href="#question-clxxxvi">QUESTION CLXXXVI<br/> +ON THE RELIGIOUS STATE</a></p> + +<p><a href="#index">INDEX</a></p> + +<p><a href="#index-texts">INDEX OF TEXTS QUOTED OR EXPLAINED</a> +<span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + + + + +<h2><a name="introduction" id="introduction"></a>INTRODUCTION</h2> + + +<p>The pages which follow call for little introduction. +S. Thomas has left us no formal treatise on Mystical +Theology, though his teachings on this subject have +been collected from his various works and combined +to form such a treatise. Especially noteworthy +is the work of the Spanish Dominican Valgornera.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> +No such synthesis has been attempted +here. We have simply taken from the <i>Summa +Theologica</i> the treatises on <i>Religion</i>, on <i>Devotion</i>, +<i>Prayer</i>, and the <i>Contemplative Life</i>, and presented +them in an English dress. When occasion offered +we have added to each portion appropriate passages +from S. Augustine, S. Thomas's master, and +more rarely from the <i>Commentary</i> on the <i>Summa</i> +by the illustrious Cardinal Cajetan.</p> + +<p>And we have been led to do this for several +reasons. The Mystical life is the life of union +with God, and it is based essentially on Prayer and +Contemplation. But prayer and contemplation,<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span> +though simple in themselves, are yet fraught +with difficulties and dangers unless we be wisely +guided. And as Father Faber shrewdly says: +when we ask for instruction in these things, let +us by all means make appeal to those whose names +begin with S—let us, in other words, go to God's +Saints. And the reason is simple: these Saints +are no mere idle sign-posts who point the way but +stand still themselves; they themselves have been +where they would have us go; they speak from no +mere theoretical knowledge; they themselves have +tasted and seen that the Lord is sweet!</p> + +<p>Further, it would have been easy to cull from +S. Thomas's writings the salient points of his +teaching on these points, and to have presented +them in an attractive form. But had we done so +the teachings of the Saint would have lost much of +their force, and readers might well have doubted +at times whether they really had before them the +mind of S. Thomas or that of the translator. It is +preferable to read the Bible than what men have +said about the Bible. Unfortunately, it is the +fashion nowadays to consider S. Thomas's writings +"out of date"! If the perusal of these pages shall +have induced some few at least to go to the original +and study it for themselves they will have more +than fulfilled the translator's desires.</p> + +<p>Another reason which has weighed much with +the translator and encouraged him to undertake +this task has been the suddenly awakened interest +in Mysticism and Mystical studies during the last +decade. It has become the fashion to talk about +Mysticism, even to pose as Mystics, and—need it<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span> +be said?—those who talk the most on such subjects +are those who know the least. For those +who have entered into the secret of the King are +ever the most reticent on such matters. At the +same time we may welcome this recent development, +if only as a set-off against the Spiritualism +and occultism which have played such havoc with +souls during a space of over fifty years. The +human soul, "naturally Christian," as Tertullian +would say, is also naturally Divine in the sense +that, as S. Augustine so often insists, no rest is +possible for it save in God. Now those who are +familiar with the <i>Summa Theologica</i> are aware that +<i>Union with God</i> is its keynote, or rather is the +dominant note which rings out clear again and +again with its ever-repeated <i>Sursum Corda</i>! It +is this that gives such special value to the treatises +here presented on Prayer and the Contemplative +Life. They flow from the pen of one who was +literally steeped in God and Divine things, and +who is speaking to us of things which he had himself +tasted and seen. It is this that gives such +simplicity and charm to the whole of his teaching. +He is not experimenting; he is not speaking of +theories; he is portraying to us what was his +everyday life.</p> + +<p>Perhaps one of the commonest errors regarding +the Spiritual life is the confusion between the +ordinary and the extraordinary ways of God. For +how many does not the Contemplative Life mean +the life of ecstasy and vision with which we are +familiar in the lives of the Saints? For S. Thomas, +on the contrary, the Contemplative Life is but the<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span> +natural life of a man who is serving God and who +devotes a certain portion of his time to the study +and contemplation of Divine things. Ecstasy and +vision he treats of in another place. They occupy +a sphere apart. They belong to God's extraordinary +dealings with favoured souls, and while +they presuppose prayer and contemplation on the +part of those so visited they themselves form no +integral part of the Contemplative Life; indeed, +they are the exception. Hence in these pages we +shall find nought touching Supernatural manifestations, +such as visions, ecstasies, and revelations; +but we shall find what is of far greater use to us—a +Catechism on Devotion, Prayer, and Contemplation.</p> + +<hr style='width: 45%;' /> + +<p>The main features of the Life of S. Thomas of +Aquin are known to most of those who are likely +to read this book. His life at first sight seems of +such an even tenor that there is but little to record. +Yet when we penetrate beneath the surface we +realize that he lived in stirring days, and that his +short span of fifty years was passed in the full light +of the world of the thirteenth century. Thomas +was born in the beginning of the year 1225 in the +castle of Rocca-Secca, the ancestral home of the +Counts of Aquino, in the kingdom of Sicily. His +future glory was foretold to his mother, the Countess +Theodora, by a hermit of that neighbourhood +who also foretold that his parents would endeavour +to make him a monk in the Benedictine Abbey of +Monte Cassino, but that God had other designs for +him, since he was to be a Friar Preacher, a member<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> +of the Order of the great S. Dominic who had just +gone to his reward. The prophecy was fulfilled to +the letter. At the early age of five years he was +sent to the Abbey to be educated among the young +nobles of the day, as was then the custom. Even +thus early he showed a remarkable maturity of +character, and his biographer, William of Tocco, +dwells with delight on the calm reserve of his +childish days and on that eager seeking after God +which was to be his future glory.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>From Monte Cassino Thomas passed to Naples +to complete his studies. Here he became conscious +of his vocation, and offered himself to the +Dominicans. The Prior of the convent at Naples +at that time was Father John of S. Julian, who +later became Patriarch of Jerusalem<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>; he gave the +habit of the Order to Thomas, who was then but +fourteen years of age. His parents were indignant +at this step, and did all in their power to shake his +determination. Fearing their recourse to the violent +methods then so common, the Dominicans sent +Thomas to the convent of Santa Sabina at Rome. +But S. Thomas's brothers, at their mother's bidding, +seized upon the young man and carried him off in<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> +his religious habit to his mother who kept him +imprisoned for nearly two years.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> During this +time of anxiety nothing disturbed the Saint's +equanimity, and he made good use of his time by +studying the Bible, the <i>Book of the Sentences</i>—the +Theological Manual of those days—and also Aristotle's +philosophical treatises. It was at this time +that the diabolical attempt upon his virtue was +made—an attempt which the Saint resisted effectually; +in reward for his constancy he was miraculously +girded with a cincture by two Angels from +Heaven.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> Failing in their attempt to shake his +determination, his brothers permitted him to +escape, and he returned to the convent at Naples +in 1245. Thence he was sent by his superiors to +Rome, and shortly afterwards to Paris and Cologne +to study under Blessed Albert the Great. At +Cologne he led the life of a simple student, a life +of recollection, prayer, and study. But his extraordinary +talents could not long remain hid. The +post of Bachelor in the famous House of Studies at +Paris was vacant, and at the suggestion of Cardinal +Hugo à S. Caro, himself a Dominican, S. Thomas +was appointed by the Master-General of the Order +to the vacant post. This was a blow to the Saint's +humility, but he accepted it under obedience. The +impression made by his teaching was extraordinary, +and the words of William of Tocco on this point are +worth transcribing: "Erat enim novos in sua lectione +movens articulos, novum modum et clarum +determinandi inveniens, et novas reducens in +determinationibus rationes: ut nemo qui ipsum<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span> +audisset nova docere, et novis rationibus dubia +definire dubitaret, quod eum Deus novi luminis +radiis illustrasset, qui statim tam certi c[oe]pisset +esse judicii, ut non dubitaret novas opiniones +docere et scribere, quas Deus dignatus esset +noviter inspirare." This novelty in method was +evidently remarkable, but, while provoking the +attacks of some, it attracted an immense crowd to +his lectures, and this not simply by reason of the +novelty which characterized them, but by reason +of the supereminent sanctity of the teacher. "Dilectus +Deo!" cries out his biographer. "Qui scientiam +tribuit; et acceptus hominibus, quibus quasi +novis radiis veritatis illuxit."<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p> + +<p>In 1253 or 1254 Thomas was, again much against +his will, created Master in Sacred Theology, and the +remaining twenty years of his life were wholly +devoted to teaching, studying, and preaching, +whether at Paris or at Naples. Dignities and +honours were frequently offered him, but he succeeded +in avoiding them all. He felt that his +vocation was to study and teach. And since his +teaching was to be of things Divine, he felt that +he must needs be absorbed in such things, and that +his life must be wholly spent with God. This +feature of his life is insisted on by his biographers: +"Men ever saw him of joyful mien, gentle and +sweet, not occupying himself with worldly affairs, +but ever given to study, to reading, to writing, and +to prayer for the enlightening of the faithful."<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> +Thus we are told that when Brother Reginald, +who had been Blessed Thomas's companion, returned<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span> +from Fossa Nuova to Naples after the +Master's death to resume the lectures he had been +giving there, he burst into tears as he stood before +the Brethren, and said: "Brothers, I was forbidden +by my Master to reveal during his life the marvels +I had seen. One of those marvels was that his +knowledge, which so wondrously surpassed that of +other men, was not due to any human skill, but to +the merits of his prayers. For whenever he would +study, or dispute, or read, or write, or dictate, he +would first betake himself to prayer in secret, and +there with many tears would implore light wherewith +to search rightly into the secret things of God. +And by the merits of such prayer it came to pass +that, whereas previous to his prayer he had been +in doubt about the subject of his study, he always +returned from it illumined. And when any doubtful +point occurred to him before he had had recourse +to prayer, he went to pray, and what had +previously been obscure was then Divinely made +clear to him."<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a></p> + +<p>Truly characteristic of our Saint are those three +petitions he was wont to make: that he might +never learn to love things of earth; that he might +never change his state of life; that God would +reveal to him the state of his brother Reginald, +who had been put to death, unjustly, as Thomas +thought, by the Emperor Frederic. All three petitions +were granted, two of them, as he himself told +Brother Reginald on his deathbed, by the Blessed +Virgin herself. "She appeared to him," says +William of Tocco, "and assured him regarding his<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> +life and his knowledge, promised him, too, that +God would grant him whatsoever he should ask +through her intercession, and told him, moreover, +that he would never change his state of life."<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p> + +<p>The following story is well known, but is too +illustrative of the Saint's character to be omitted: +A dispute had arisen in the University of Paris +regarding the Accidents of the Holy Eucharist, and +the Doctors of the University decided to leave the +decision with S. Thomas. The responsibility was +great, but the Saint according to his custom betook +himself to prayer and then wrote his answer to the +difficulty. "But since he would not dare," says +William of Tocco, "to expound his opinion in the +Schools before the Masters of the University without +first consulting Him of Whom he was treating +and to Whom he had prayed that he might teach +correctly, he came to the altar and there spread +out the pages he had written before Him; then, +lifting up his hands to the Crucifix, he prayed and +said: 'O Lord Jesus Christ, Who art most truly +contained in this wondrous Sacrament and Who as +Supreme Artificer ever wondrously workest, I seek +to understand Thee in this Sacrament and to teach +truly concerning Thee. Wherefore I humbly pray +Thee that if what I have written spring from Thee, +and be true concerning Thee, then Thou wouldest +enable me to declare it and clearly expound it. +But if I have written ought which is not in harmony +with Thy Faith and which accords not with the +Mysteries of this Sacrament, then I pray Thee that +nought may proceed from my mouth which deviates<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> +from the Catholic Faith.' Then those who watched +saw on a sudden Christ standing before the Saint +and on the paper he had written, and they heard +Him say: 'Well hast thou written of Me in this +Sacrament of My Body, and well and truly hast +thou answered the question put to thee, as far, +that is, as it can be understood by man in this life, +or expressed in human words.'"<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> + +<p>And it was ever the same throughout his life: in +God he sought God. Hence his incessant meditation +on the Holy Scriptures; hence his diligent +study of the writings of the Fathers of the Church. +"Master," said a band of his students to him as +they looked on Paris spread before them—"Master, +see what a lovely city Paris is! Would you not +like to be its owner?" And with a Saint's simplicity +he replied: "Far rather would I have the +Homilies of Chrysostom on S. Matthew! For if +this city were mine then the task of governing it +would take me away from the contemplation of +things Divine and deprive my soul of its consolations!"<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> + +<p>And his companion Reginald has told us how he +studied to know the things of God. For he tells +us that when the Saint was occupied with his Commentary +on Isaias and could not arrive at any +satisfactory explanation of a certain passage he +gave himself up to fasting and prayer. Then one +night Reginald heard voices in the Saint's cell, and +whilst he wondered what this might mean at that +hour, S. Thomas came to him and said: "Reginald, +get up, light a candle, and take the book in which<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> +you have been writing upon Isaias and make ready +to write once more." Then Reginald wrote whilst +the Saint dictated as though he were reading out +of a book, with such facility did he speak. And +then, at Reginald's insistent petition, he said to +him: "My son, you have seen the affliction under +which I have been of late owing to this passage of +Isaias which I have just been expounding, and you +know how I besought God with tears that I might +understand it. God, then, this very night had pity +upon me, and sent His Blessed Apostles Peter and +Paul whom I had prayed to intercede for me, and +they have most fully explained it all!"<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> How +gladly would one know what passage of Isaias it +was which was thus Divinely interpreted!</p> + +<p>And so this truly marvellous life went on till the +end drew near. Day by day he ascended the steps +of the altar, his face bathed in tears; day by day +he returned to his work more and more illumined +regarding the <i>Mysterium Fidei</i>, and with his soul +still more closely knit to its Maker. His ecstasies +became more frequent, and in one of these he was +told that the close of his life was at hand. For it +was at San Severino, not far from Salerno, that he +fell into so prolonged an ecstasy that his sister who +was present appealed to Reginald to know what had +happened to her brother. Even Reginald was +astonished. "He is frequently rapt in spirit," +he said, "but never before have I seen him thus +abstracted!" "Then," says William of Tocco, +"Master Reginald went to him, and, plucking him +by the cloak, roused him from this deep sleep of<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> +contemplation. But he sighed and said: 'My son +Reginald, I tell thee in secret, and I forbid thee to +reveal it to anyone during my life, the close of my +writing has come; for such things have been revealed +to me that all I have written and taught +seems to me of small account. Hence I hope in +my God that as there is an end to my writing, so +too will speedily come the end of my life.'"<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></p> + +<p>And S. Thomas was ready for the end, for not +long previously, when he was in the convent at +Naples and was praying in the Church, there appeared +to him Brother Romanus, whom he had +left teaching at Paris. Brother Thomas said to +him: "Welcome! Whence dost thou come?" +But Romanus said to him: "I have passed from +this life, and I am allowed to come to thee by +reason of thy merits." Then Brother Thomas, +summoning up his courage, for he had been much +disturbed by the sudden apparition, said to him: +"If it be pleasing to God, I adjure you by God to +answer my questions. First: How does it stand +with me? and are my works pleasing to God?" +And the other answered: "Thou art in a good +state, and thy works are pleasing to God." Then +the Master continued: "And what of thyself?" +And Romanus answered: "I am in Eternal Life, +but I was in Purgatory sixteen days because of +some negligence of which I was guilty in the affair +of a will which the Bishop of Paris entrusted to +me for speedy execution; but I, through mine own +fault, was tardy in executing it." Lastly S. Thomas +asked: "What about that question we have so<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> +often discussed together: Do the habits we have +acquired here abide with us when we are in our +Fatherland?" But the other replied: "Brother +Thomas, I see God, and you must ask me nought +further on that question." But Thomas at once +said: "Since you see God, tell me whether you see +Him with or without any intermediate image?" +But Romanus replied: "<i>As we have heard, so we +have seen in the City of our God</i>,"<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> and forthwith +disappeared. But the Master remained astonished +at that marvellous and unwonted apparition, +and filled with joy at his favourable replies. "O +Blessed Teacher!" ejaculates William of Tocco, +who has left us this account, "to whom Heaven's +secrets were thus familiar, to whom Heaven's +citizens came with such sweet familiarity to lead +him to those heavenly shores!"<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p> + +<p>Nor was this the only warning. For just as in +earlier years at Paris he had received Divine commendation +for his writings, so now again at Naples. +For Brother Dominic of Caserta tells us that at +Naples he watched S. Thomas praying at night. +He saw him, he says, absorbed in prayer, and then +lifted up into the air about the height of two cubits +from the ground. And whilst for a long space he +marvelled at this, he suddenly heard this voice from +the Crucifix: "Thomas, well hast thou written of +Me! What reward wilt thou have from Me for all +thy labour?" But he replied: "Lord, none save +Thyself!" At that time the Saint was engaged upon +the <i>Third Part</i> of the <i>Summa</i>, and was treating of +the Passion and Resurrection of Christ. But after<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> +arriving at that point he wrote but little more by +reason of the marvels that God had wondrously +revealed to him.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p> + +<p>Since his soul, then, was thus united to God it is +small wonder the Brethren saw him rapt in ecstasy +and with his face bathed in tears as he stood in choir +and sang the <i>Antiphon</i> wont to be sung according +to the Dominican Office for Compline during Lent: +"<i>Ne projicias nos in tempore senectutis: cum +defecerit virtus nostra, ne derelinquas nos Domine</i>."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a></p> + +<p>In the year 1274 the Saint was summoned by +Pope Gregory X. to the Council about to be held +at Lyons. He set out, taking with him his <i>Treatise +against the Errors of the Greek Schismatics</i>, for the +great question which the Pope had at heart was +the settlement of the Schism between the East and +the West. But the Council was never to see +Thomas, for he fell ill when traversing the Campagna, +and though he was able to reach the Cistercian +Abbey of Fossa Nuova he reached it only +to die. "<i>This is my rest for ever and ever</i>," he said +as he entered the gates. "<i>Here will I dwell, for I +have chosen it.</i>" And here, as he lay dying, he +expounded to the monks who stood round that +most sublime of all the Books of the Bible, the +<i>Canticle of Canticles</i>: "<i>Behold, my Beloved speaketh +to me: Arise, make haste, my love, my dove, my +beautiful one, and come.... I sleep, and my heart +watcheth; the voice of my Beloved Who is knocking!... +My Beloved to me and I to Him Who feedeth +among the lilies: till the Day break and the shadows +retire!</i>"<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span></p> + +<p>As the time of his summons drew on he asked +for the Holy Viaticum. And, in the words of +William of Tocco, "when It was brought with +devout reverence by the Abbot and the monks, +he prostrated himself on the ground, weak indeed +in body but mighty in spirit, and so came to meet +his Lord with tears."</p> + +<p>And when the priest asked him—as it is the custom +to ask all Christians at death touching their +faith in this mighty Sacrament—whether he believed +that That Consecrated Host was the True +Son of God, Who came forth from the Virgin's +womb, Who hung upon the tree of the Cross, Who +died for us and rose again on the third day:—with +clear voice, with full attention, and with tears, he +replied: "If fuller knowledge than that of faith +could be had in this life touching this Sacrament, +in that knowledge I reply that I believe it to be true, +and that I know for certain that This is True God +and Man, the Son of God the Father and of the +Virgin Mother: so I believe in my heart and so I +confess in word." After some other devout expressions +he received the Sacred Host, and then +said: "I receive Thee, the Price of my soul's +redemption, for love of Whom I have studied, +watched, and toiled; Thee have I preached and +taught; nought contrary to Thee have I ever said, +neither do I obstinately hold to any opinion of +mine own. If, however, I have said ought wrongly +concerning this Sacrament, I submit it all to the +correction of the Holy Roman Church in Whose +obedience I now pass from this life!" "O +Blessed Teacher! who ran so swiftly in the race,<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> +who fought so manfully in the strife, who could +so well say with the Apostle: '<i>I have fought a good +fight, I have finished my course, I have kept the faith; +as for the rest there is laid up for me a crown of +justice</i>'; and such indeed had he truly won by his +study of inspired doctrine."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> + +<div class="poem"><div class="stanza"> +<span class="i0">O Sancte Thoma!<br /></span> +<span class="i0">Scholarum Patrone,<br /></span> +<span class="i0">Fidem invictam,<br /></span> +<span class="i0">Charitatem fervidam,<br /></span> +<span class="i0">Vitam castissimam,<br /></span> +<span class="i0">Scientiam veram,<br /></span> +<span class="i0">A Deo nobis obtine.<br /></span> +<span class="i0">Per Christum Dominum nostrum. Amen.<br /></span> +</div></div> + +<hr style='width: 45%;' /> + +<p>No one who is at all familiar with the writings of +S. Thomas can be surprised to find many extracts +from S. Augustine in the following pages. For +Augustine and Thomas are one. Their respective +styles are different, but their thoughts and teachings +are the same on the great essential points of +theological teaching. Cardinal Aguirre has well +said: "Owing to the clearness and acuteness of +his angelic mind S. Thomas sheds a flood of light +on many most obscure matters, and brings out +very clearly even the most profound teachings +contained in the works of the Fathers, especially +in those of S. Augustine. I speak simply from my +own experience, but I am certain that many another +has felt the same: in controverted matters, if we +look merely at the text of S. Augustine, we are<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span> +brought face to face with a flood of difficulties +which seem well-nigh insoluble; but the difficulty +disappears and the solution becomes clear the +moment we set to work to find out what was +S. Thomas's teaching on the question; for he is the +surest and the easiest interpreter of S. Augustine."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p> + +<p>And indeed Augustine is a deep well! "<i>Man +shall come to a deep heart!</i>" he was fond of saying, +and those words of the Psalmist might stand for a +motto at the head of his works. Traditionary art +represents him with his heart in his hand, and the +sentiment is true, for "great-hearted" is the +epithet which best suits him, and those who use +these pages for meditation or spiritual reading will +find that whereas S. Thomas teaches how we ought +to pray, S. Augustine makes us pray; not in vain +had he studied and taught rhetoric for so many +years!</p> + +<p>This likeness between the two great Saints forms +the theme of one of the <i>Responsories</i> for the Office +for S. Thomas in the Dominican Breviary. It is +based on a famous vision. "There appeared to +me as I watched in prayer," said Brother Albert of +Brescia in his deposition, "two revered personages +clothed in wondrous splendour. One of them wore +a mitre on his head, the other was clad in the habit +of the Friars Preachers. And this latter bore on +his head a golden crown; round his neck he wore +two rings, one of silver, the other of gold; and on +his breast he had an immense precious stone, which +filled the church with light. His cloak, too, was +sewn with precious stones, and his tunic and his<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> +hood were of snowy white. And the one who wore +the mitre said to me: 'Brother Albert, why art +thou thus filled with wonder? Thy prayers are +heard; for—listen: I am Augustine, the Doctor of +the Church, and I am sent to thee to tell thee of +the doctrine and of the glory of Brother Thomas +of Aquin who is here with me. For he is my son; +he in all things has followed my doctrine and that +of the Apostles, and by his teaching he has illumined +the Church of God. This is signified by the +precious stones which you see, and especially by +the one he carries on his breast, for it signifies the +upright intention which he ever had in view in his +defence of the faith and which he showed in his +words. These precious stones, then, and especially +that great one, signify the many books and works +that he wrote, and they show that he is equal to +me in glory save only that in the aureola of Virginity +he surpasseth me.'"<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a></p> + +<p>Cardinal Cajetan, from whose famous Commentary +on the <i>Summa</i> we have occasionally quoted, +is unfortunately too little known. Born in 1469, +and dying in 1534, he was the contemporary of +Luther and the Reformers, and, as was to be expected, +their most formidable opponent. A great +student, a man of prayer as well as a man of action, +his was the striking figure of the early portion of +the sixteenth century. But his was a bold and +independent mind, and he was not afraid to +advance views which, though now commonly +accepted, brought his works into a certain disfavour. +This is especially to be regretted in the +case of his Commentaries on the Bible. A thorough<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> +Greek scholar, possessing no mean acquaintance +with Hebrew, he deserves, by reason of the clearness +and precision of his thought, the title of +"Prince of Commentators." Here, however, we +are concerned with the devotional rather than with +the critical aspect of his writings, and the reader +will gain from some of Cajetan's terse and pithy +comments a very great deal of instruction.</p> + +<p>In conclusion, a few words may be desirable +regarding the method of S. Thomas.</p> + +<p>S. Thomas divides his <i>Summa Theologica</i> into +three main parts. The <i>First Part</i> treats of <b>God, +the Exemplar</b>.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> The <i>Second</i>, of <b>man made to the +image of God</b>;<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> the <i>Third</i>, of <b>God Incarnate</b>, of His +<b>Sacraments</b> by which we attain to union with Him +in this life, and of <b>Eternal Life</b> to which we attain +ultimately by our resurrection. Here we are +solely concerned with the <i>Second part</i>.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> It is subdivided +into two portions, known as the <i>Prima +Secundæ</i> and the <i>Secunda Secundæ</i> respectively, or +as the <i>First</i> and <i>Second</i> portions of the <i>Second part</i>. +In the <i>Prima Secundæ</i> the Saint treats of the <b>principles +of Morals</b>—namely, of man's ultimate end +and of the habits, acts, and principles by which +he attains it. In the <i>Secunda Secundæ</i>, after having +laid in the <i>Prima Secundæ</i> the foundations of +Moral Theology, he proceeds to treat of the <b>individual +virtues</b>, firstly of the Theological Virtues, +Faith, Hope, and Charity; then of the Cardinal +Virtues, Prudence, Justice, Fortitude, and Temperance. +Under each of these heads he treats of +the <b>Gifts</b> corresponding to each Virtue, of the <b>vices</b><span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> +opposed to them, and of the <b>Precepts</b> regarding +them.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> Apropos of the Cardinal Virtue of Justice, +he treats of the Moral Virtue of <i>Religion</i>, which is +comprised under Justice, since Religion may be +defined as the offering to God the worship which is +His due, <i>Question</i> LXXXI. He then treats of +<i>Devotion</i>, <i>Question</i> LXXXII., and then of <i>Prayer</i>, +<i>Question</i> LXXXIII. These three <i>Questions</i> we +here present in an English dress.</p> + +<p>After these Treatises on individual virtues, he +passes to the consideration of those virtues which +concern, not men as a whole, but only <b>certain +classes of men</b>.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> And first of all he treats of those +<b>Gifts</b> which are bestowed upon certain men not so +much for their own benefit as for the good of others—viz., +of Prophecy, of Ecstasy, of the Gift of +Tongues, and of the Gift of Miracles. He then +discusses the two kinds of <b>operations</b> or "lives"—the +<b>active</b>, namely, and the <b>contemplative</b>—which +find a place in the Mystical Body of Christ, which +is the Church. These treatises in reality constitute a +commentary on 1 Cor. xii. 4-11. <i>Question</i> CLXXIX., +<i>On the Division of Life into the Active and the Contemplative</i>, +is here given; as also <i>Question</i> CLXXX., +<i>On the Contemplative Life</i>; <i>Question</i> CLXXXI., +<i>On the Active Life</i>; <i>Question</i> CLXXXII., <i>On the +Comparison of the Active with the Contemplative +Life</i>.</p> + +<p>S. Thomas then proceeds to treat of <b>various states +of life</b>—viz., of the state of perfection, of the Episcopal +and of the Religious state. Only one question<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> +raised in this connection concerns us here: <i>Whether</i>, +namely, <i>Contemplative Religious Orders are superior +to Active Orders?</i> (<i>Question</i> CLXXXVIII. 6).</p> + +<p>Each <i>Question</i> is, as will be seen from the <i>Table +of Contents</i>, divided into <i>Articles</i>.</p> + +<p>The framework of what is termed an "article" +of the <i>Summa</i> is familiar to those who use that +work, but it may not be amiss to explain +S. Thomas's method in brief fashion. Each +"article" is couched in the form of a question, +thus: <i>Has contemplation its joys?</i> And the Saint +at once sets forth in succession three, sometimes +more, arguments which seem to militate against +the view he himself holds. These are commonly +known as the <b>objections</b>. He then gives us a +short paragraph opening with the words: <i>Sed +contra</i>, or <i>But on the contrary</i>; and in this paragraph +he gives some authority, generally that of +Holy Scripture or one of the Fathers, for the view +he is going to hold. This paragraph is generally +known from its opening words as the <b>Sed contra</b>; +there is no argument in it save from authority. +He then proceeds to discuss the question from the +standpoint of pure reason. This portion is known +as the <b>Corpus articuli</b>, or <i>Body of the Article</i>, and +in it the Saint presents his reasoning in clear, +precise fashion. It will be apparent, of course, +that many questions cannot be answered with a +categoric <i>yes</i> or <i>no</i>, but the precise sense in which +certain terms in the discussion are to be used has +to be clearly ascertained; according to the diverse +ways in which they may be understood the answer +will be affirmative or negative. It is important<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> +for those not familiar with S. Thomas' works to +grasp this point; they must not, for instance, presume +that because the opening "objections" seem +to uphold one point of view S. Thomas is therefore +going to hold the precise opposite. A good example +of this will be found in the Article: <i>Ought we to +pray to God alone?</i></p> + +<p>In the Treatises here presented the argument, +though clear and precise, is hardly what we should +call subtle, and this for the simple reason that the +subject-matter does not call for subtle treatment. +But what cannot fail to strike the most cursory +reader is the tone of submission to authority and +to the teachings of the Fathers which characterizes +every page: "<i>Summe veneratus est sacros Doctores</i>," +says Cajetan, "<i>ideo intellectum omnium quodammodo +sortitus est</i>."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> And the natural corollary of this is +the complete self-effacement of the Saint. The first +person is conspicuous by its absence all through the +<i>Summa</i>, though the reader of the following pages +will find one exception to this rule.</p> + +<p>And the more we study these Articles of +S. Thomas the more we marvel; the thought is so +concentrated and yet so limpid in its expression, +that as we read it it seems as though no one could +ever have thought otherwise. But read it, and +then try to reformulate the line of argument which +you have been following with such ease—and your +mind halts, your tongue stammers! It is one +thing to understand the thought when expressed, +quite another to think such thoughts and express +them. Hence the declaration made by Pope<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> +John XXII. when the question of the holy Doctor's +canonization was brought forward: "Such teaching," +he exclaimed, "could only have been due to +miracle!" And on the following day in the Consistory: +"He has brought greater light to the Church +than all other Doctors; by one year's study of his +writings a man may make greater profit than if he +spend his whole life studying the writings of others!"<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p> + +<p>The reader will sometimes feel inclined to smile +at the quaint etymologies which occur now and +again. But he must remember that these are +given by the Saint for what they are worth. It +was not a philological age, and S. Thomas made +use of the <i>Book of Etymologies</i> drawn up in the +seventh century by S. Isidore of Seville.</p> + +<p>Besides the writings of S. Augustine, two Patristic +works are cited with considerable frequency by +S. Thomas in these pages: the <i>Opus Imperfectum</i> +of S. Chrysostom on S. Matthew's Gospel, and the +works of Denis the Areopagite. The former is +almost certainly not the work of S. Chrysostom, +but rather of an Arian writer towards the close of +the sixth century.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> The writer known as Denis +the Areopagite, owing to his being traditionally +identified with S. Paul's convert at Athens, probably +wrote about the close of the fifth century. +Few works of Mystical Theology exercised a greater +influence on the writers of the Middle Ages.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> A +word must also be said about the <i>Gloss</i> to which +S. Thomas so often refers, and which he quotes as +an authority. The term "Gloss" was applied to<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> +the brief running commentaries on the Bible which +were in vogue in the Middle Ages. These brief +paraphrases were also known as <i>Postillæ</i>, and they +were frequently written in between the lines of the +text of the Bible, whence the name <i>Interlinear +Gloss</i>; or in the margins, whence the name <i>Marginal +Gloss</i>. The <i>Glossa Ordinaria</i>, as it is called, +is the best known of these commentaries. It is +usually attributed to Walafrid Strabo, a monk of +the Abbey of S. Gall, who died in 849; but it is +probable that Strabo took down his Commentary +from the lips of Rabanus Maurus, a monk of the +Abbey of Fulda, and afterwards its abbot. Rabanus +was a most prolific writer, and has left Commentaries +on nearly all the Books of the Bible. +Even when Abbot he reserved to himself the Chair +of Scripture;<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> he had had the great advantage of +living for a time in Palestine. Another Biblical +scholar to whom the <i>Glossa Ordinaria</i> of S. Thomas's +time apparently owed much, was Hugo à S. Caro, +the Dominican Provincial in France, and afterwards +Cardinal-Priest of S. Sabina. It was under +his direction that the first Concordance of the Bible +was formed, in which task he is said to have had +the assistance of five hundred Friars.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> He owes +his title of Glossator to his well-known <i>Postillæ</i>, or +Brief Commentaries on the whole Bible. The +<i>Glossa Interlinearis</i> is due to Anselm, a Canon of +Laudun, who died in 1117. Another famous Glossator +was Nicolas de Lyra, a Franciscan who died<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> +in 1340—some sixty-six years, that is, subsequent +to S. Thomas. Lastly, we should mention Peter +the Lombard, commonly known as <i>The Master of +the Sentences</i>, from his four books of <i>Sentences</i>, in +which he presented the theological teaching of the +Fathers in Scholastic fashion. This treatise became +the Scholastic manual of the age. To him is +due a Gloss on the Psalter and on Job, as well as +a series of brief notes on the Epistles of S. Paul +taken from the writings of the chief Fathers, +S. Ambrose, S. Jerome, S. Augustine, etc. And +the authority accorded to these Glosses in general +is due to the fact that they constituted a running +Commentary taken from the writings of the +Fathers and Doctors of the Church.</p> + +<div class="poem"><div class="stanza"> +<span class="i0">THE BREVIARY HYMN TO S. AUGUSTINE.<br /></span> +</div><div class="stanza"> +<span class="i0">Magne Pater Augustine<br /></span> +<span class="i0">Preces nostras suscipe,<br /></span> +<span class="i0">Et per eas Conditori<br /></span> +<span class="i0">Nos placare satage,<br /></span> +<span class="i0">Atque rege gregem tuum<br /></span> +<span class="i0">Summum decus præsulum.<br /></span> +</div><div class="stanza"> +<span class="i0">Amatorem paupertatis<br /></span> +<span class="i0">Te collaudant pauperes:<br /></span> +<span class="i0">Assertorem veritatis<br /></span> +<span class="i0">Amant veri judices:<br /></span> +<span class="i0">Frangis nobis favos mellis,<br /></span> +<span class="i0">De Scripturis disserens.<br /></span> +</div><div class="stanza"> +<span class="i0">Quæ obscura prius erant<br /></span> +<span class="i0">Nobis plana faciens,<br /></span> +<span class="i0">Tu de verbis Salvatoris<br /></span> +<span class="i0">Dulcem panem conficis,<br /></span> +<span class="i0">Et propinas potum vitæ<br /></span> +<span class="i0">De Psalmorum nectare.<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span><br /></span> +</div><div class="stanza"> +<span class="i0">Tu de vita clericorum<br /></span> +<span class="i0">Sanctam scribis Regulam,<br /></span> +<span class="i0">Quam qui amant et sequuntur<br /></span> +<span class="i0">Viam tenent regiam,<br /></span> +<span class="i0">Atque tuo sancto ductu<br /></span> +<span class="i0">Redeunt ad Patriam.<br /></span> +</div><div class="stanza"> +<span class="i0">Regi regum salus, vita,<br /></span> +<span class="i0">Decus et imperium:<br /></span> +<span class="i0">Trinitati laus et honor<br /></span> +<span class="i0">Sit per omne sæculum:<br /></span> +<span class="i0">Qui concives nos adscribat<br /></span> +<span class="i0">Supernorum civium. Amen.<br /></span> +<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span></div></div> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> <i>The Ascent of Mount Carmel by S. John of the Cross.</i> +Prefatory Essay on the Development of Mysticism in the +Carmelite Order, by Benedict Zimmerman, O.C.D., pp. 13-17. +(London: Thomas Baker, 1906.)</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Valgornera, O.P., <i>Mystica Theologia D. Thomæ</i>, ed. Berthier. +2 Vols. Turin, 1890-91.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> "In ætate tam tenera et scibilium nescia, qui necdum +se scire poterat, miro modo Deum adhuc nesciens, divino +ductus instinctu scire quærebat. De quo futurum erat, ut, +dum sic anxius maturius Deum præ aliis quæreret, clarius +præ ceteris, quæ scire futurus erat, scriberet, quæ de Deo, +ipso donante, studiosius et citius inveniret" (William of +Tocco, <i>Vita B. Thomæ</i> in the <i>Bollandists</i>, March 7, No. 5). +This William of Tocco had seen and heard S. Thomas, and in +1319 took a prominent part in the Saint's canonization (see +<i>Bollandists</i>, p. 653).</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Bernard Guidonis, <i>Boll.</i>, No. 7, p. 659, note.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> <i>Boll.</i>, Nos. 12 and 76.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Ibid.</i>, No. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> <i>Boll.</i>, p. 661.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> <i>Ibid.</i>, p. 662.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> <i>Boll.</i>, p. 668.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Boll.</i>, pp. 668 and 710.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>Boll.</i>, No. 53.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> <i>Ibid.</i>, p. 671.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> <i>Boll.</i>, p. 668.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <i>Boll.</i>, p. 672.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Ps. xlvii.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> <i>Boll.</i>, p. 672.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> <i>Boll.</i>, p. 669.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Ibid.</i>, p. 667; <i>cp.</i> Ps. lxx, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> <i>Boll.</i>, p. 675.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Touron, <i>Vie de S. Thomas d'Aquin</i>, Paris, 1740, p. 353.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> <i>Boll.</i>, p. 706; <i>cp.</i> p. 665.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <i>Prol.</i> to Ia., IIdæ.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> <i>Prol.</i> to III. <i>Pars.</i></p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> <i>Prol.</i> to IIa., IIdæ.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> <i>Prol.</i> to IIa. IIdæ.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> <i>Prol.</i> to <i>Qu.</i> CLXXI. of the IIda., IIdæ.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> <i>Comment.</i> on IIa., IIæ., cxlviii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> <i>Boll.</i>, p. 680.</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> See Bardenhewer, <i>Patrologie</i>, i. 319.</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Smith and Wace, <i>Dict. of Christian Biography</i>, i. 847.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Fabricius, <i>Bibliotheca Latina</i>, <i>s.v.</i> Walafridus and +Rabanus.</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Ibid.</i>, <i>s.v.</i> Hugo à S. Caro.</p></div> + + + + +<h2><a name="question-lxxxi" id="question-lxxxi"></a>QUESTION LXXXI</h2> + +<h3>OF THE VIRTUE OF RELIGION</h3> + +<p><a href="#question-lxxxi-i">I. Does the Virtue of Religion Direct a Man To God Alone?</a><br/> + S. Augustine, <i>sermon</i>, cccxxxiv. 3<br/> + <i>on Psalm</i> lxxvi.<br/> + <i>sermon</i>, cccxi. 14-15</p> +<p><a href="#question-lxxxi-ii">II. Is Religion a Virtue?</a></p> +<p><a href="#question-lxxxi-iii">III. Is Religion One Virtue?</a></p> +<p><a href="#question-lxxxi-iv">IV. Is Religion a Special Virtue Distinct From Others?</a></p> +<p><a href="#question-lxxxi-v">V. Is Religion One of the Theological Virtues?</a></p> +<p><a href="#question-lxxxi-vi">VI. Is Religion To Be Preferred To the Other Moral Virtues?</a></p> +<p><a href="#question-lxxxi-vii">VII. Has Religion, Or Latria, Any External Acts?</a><br/> + S. Augustine, <i>of Care for the Dead</i>, V.</p> +<p><a href="#question-lxxxi-viii">VIII. Is Religion the Same As Sanctity?</a><br/> + Cardinal Cajetan, on the Distinction Between + Sanctity and Religion</p> + + +<h3><a name="question-lxxxi-i" id="question-lxxxi-i"></a>I</h3> + +<h3>Does the Virtue of Religion direct a Man +to God Alone?</h3> + +<p>Cicero says<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a>: "Religion offers internal and external +reverence to that Superior Nature which we +term the Divine."</p> + +<p>S. Isidore says<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>: "A religious man is, as Cicero +remarks, so called from <i>religion</i>, for he is occupied +with and, as it were, reads through again and +again (<i>relegit</i>) the things that concern Divine worship."<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> +Thus religion seems to be so called from +reading again (<i>religendo</i>) things concerning Divine +worship; for such things are to be repeatedly +revolved in the mind, according to those words of +Proverbs iii. 6: <i>In all thy ways think on Him.</i> At +the same time <i>religion</i> might be said to be so called +because "we ought to choose again (<i>re-eligere</i>) +those things which through our negligence we +have lost," as S. Augustine has noted.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> Or +perhaps it is better derived from "binding again" +(<i>religando</i>); thus S. Augustine says<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a>: "Let religion +bind us once more to the One Almighty +God."</p> + +<p>But whether religion be so called from frequent +<i>reading</i>, or from <i>fresh election</i> of Him Whom we +have negligently lost, or from <i>rebinding</i>, it properly +implies a certain relation to God. For it is He to +Whom we ought to be especially <i>bound</i> as our +indefectible principle; to Him must we assiduously +direct our <i>choice</i> as our ultimate end; He it is +Whom we negligently lose by sin and Whom we +must regain by believing in Him and by professing +our faith in Him.</p> + +<p>But some deny that religion directs a man to +God alone, thus:</p> + +<p>1. S. James says<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a>: <i>Religion clean and undefiled +before God and the Father is this: to visit the fatherless +and widows in their tribulation; and to keep +oneself unspotted from this world.</i> But <i>to visit the +fatherless and widows</i> indicates relation to our +neighbour, and <i>to keep oneself unspotted from this world</i><span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> +refers to ourselves. Hence religion is not +confined to our relationship with God.</p> + +<div class="blockquot"><p>But religion has two sorts of acts. Some +belong to it properly and immediately, those +acts, namely, which it elicits and by which +man is directed to God alone, as, for instance, +to offer Him sacrifice, to adore Him, etc.</p> + +<p>But there are other acts which religion produces +through the medium of the virtues +which it controls, directing them, that is, +towards reverence to God; for that virtue +which is concerned with the end directs those +virtues which have to do with the means to +the end. And in this sense <i>to visit the fatherless +and widows in their tribulation</i> is said to +be an act of religion because commanded by +it, though actually elicited by the virtue of +mercy. Similarly <i>to keep oneself unspotted from +this world</i> is an act commanded by religion, +though elicited by temperance or some other +virtue.</p></div> + +<p>2. S. Augustine says<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a>: "Since according to the +genius of the Latin speech—and that not merely of +the unlearned, but even of the most learned—religion +is said to be shown towards our human +relatives and connexions and intimates, this word +'religion' cannot be used without some ambiguity +when applied to the worship of God; hence we +cannot say with absolute confidence that religion +is nought else but the worship of God." Religion, +then, is not limited to our relation to God, but +embraces, our neighbour as well.</p> +<p><span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p> +<div class="blockquot"><p>But it is only by an extension of the name +"religion" that it is made to embrace our +relations towards our human kin, it is not +according to the proper signification of the +word. Hence S. Augustine prefaced the words +quoted from him above with the remark: +"Religion, strictly speaking, seems to mean, +not any kind of worship, but only that of God."</p></div> + +<p>3. Further, <i>latria</i> seems to come under religion. +But S. Augustine says<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a>: "<i>Latria</i> is interpreted as +service." But we ought to serve not God only, +but our neighbour as well: <i>By charity of the spirit +serve one another.</i><a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> Religion, then, implies relation +to our neighbour.</p> + +<div class="blockquot"><p>But since a slave implies a master, it follows +that where there exists a peculiar and special +title of dominion there also will be found a +peculiar and special ratio of servitude. It is +clear, however, that dominion belongs to God +in a peculiar and special fashion, since He it +is Who has made all things and Who holds +the chief rule over all things. Consequently +a special kind of service is due to Him. And +this service is by the Greeks designated <i>latria</i>, +which is, in consequence, properly comprised +under "religion."</p></div> + +<p>4. Again, reverence comes under religion. But +man has to reverence, not only God, but his neighbour +as well; as Cato says: "Reverence parents." +Hence religion establishes a relation between ourselves<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span> +and our neighbour as well as between ourselves +and God.</p> + +<div class="blockquot"><p>But we are said to reverence those men +whom we honour or remember, or to whose +presence we resort. So, too, even things which +are subject to us are said to be "cultivated" +by us (<i>coli</i>); thus husbandmen (<i>agricolæ</i>) are +so called because they "cultivate" the fields; +the inhabitants of a place, too (<i>incolæ</i>), are so +called because they "cultivate" the spots +where they dwell. But since special honour +is due to God as the First Principle of all, a +special kind of "cultus"<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> or "reverence" is +His due, and this the Greeks call <i>eusebia</i> or +<i>theosebia</i>, as S. Augustine says.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p></div> + +<p>5. Lastly, all who are in a state of salvation are +subject to God. But not all who are in a state of +salvation are called "religious," but those only +who bind themselves by certain vows and observances +and who undertake to obey certain men. +Hence religion does not seem to mean the relationship +of subjection of man to God.<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span></p> + +<div class="blockquot"><p>But although, generally speaking, all those +who worship God can be termed "religious," +yet those are specially so called who dedicate +their whole lives to the Divine worship and +cut themselves off from worldly occupations.</p> + +<p>Thus those are not termed "contemplatives" +who merely contemplate, but they who devote +their lives to contemplation. And such men +do not subject themselves to men for man's +sake, but for God's, as the Apostle says: <i>You +received me as an Angel of God, even as Christ +Jesus.</i><a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a></p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine</i>: We are to abide in Christ! How +then shall That not be now our possession Where +we are then to abide and Whence we are to draw +Life? Let Holy Scripture speak for us lest we +should seem in mere conjecture to be saying things +contrary to the teaching of the Word of God. +Hear the words of one who knew: <i>If God be for +us who is against us?</i><a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> <i>The Lord</i>, he says, <i>is the +portion of my inheritance.</i><a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> He saith not: Lord, +what wilt Thou give me for mine inheritance? +All that Thou canst give me is worthless! Be +Thou mine inheritance! Thee do I love! Thee +do I wholly love! With all my heart, with all +my soul, with all my mind do I love Thee! What, +then, shall be my lot? What wilt Thou give me +save Thyself? This is to love God freely. This is +to hope for God from God. This is to hasten to +be filled with God, to be sated with Him. For +He is sufficient for thee; apart from Him nought +can suffice thee! (<i>Sermon</i>, cccxxxiv. 3).</p> + +<p><i>S. Augustine</i>: I cried to the Lord with my voice.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> +Many cry to the Lord that they may win riches, +that they may avoid losses; they cry that their<span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span> +family may be established, they ask for temporal +happiness, for worldly dignities; and, lastly, they +cry for bodily health, which is the patrimony of the +poor. For these and suchlike things many cry +to the Lord; hardly one cries for the Lord Himself! +How easy it is for a man to desire all manner +of things from the Lord and yet not desire the +Lord Himself! As though the gift could be +sweeter than the Giver! (<i>on Ps.</i> lxxvi.).</p> + +<p><i>S. Augustine:</i> Picture God as saying to you—He +Who re-created you and adopted you: "My son, why +is it that day by day you rise and pray, and genuflect, +and even strike the ground with your forehead, +nay, sometimes even shed tears, while you +say to Me: 'My Father, my God! give me wealth!' +If I were to give it to you, you would think yourself +of some importance, you would fancy you had +gained something very great. Yet because you +asked for it you have it. But take care to make +good use of it. Before you had it you were humble; +now that you have begun to be rich you despise +the poor! What kind of a good is that which only +makes you worse? For worse you are, since you +were bad already. And that it would make you +worse you knew not, hence you asked it of Me. +I gave it to you and I proved you; you have found—and +you are found out! You were hidden when +you had nothing. Correct thyself! Vomit up this +cupidity! Take a draught of charity!... Ask +of Me better things than these, greater things than +these. Ask of Me spiritual things. Ask of Me +Myself!" (<i>Sermon</i>, cccxi. 14-15).<span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + +<h3><a name="question-lxxxi-ii" id="question-lxxxi-ii"></a>II</h3> + +<h3>Is Religion a Virtue?</h3> + + +<p>A virtue is that which both renders its possessor, +as also his work, good. Hence we must say that +every good act comes under virtue. And it is clear +that to render to another what is his due has the +character of a good act; for by the fact that a man +renders to another his due there is established a +certain fitting proportion and order between them. +But order comes under the ratio of good, just as +do measure and species, as S. Augustine establishes.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> +Since, then, it belongs to religion to +render to some one, namely, God, the honour +which is His due, it is clear that religion is a virtue.</p> + +<p>Some, however, deny this, thus:</p> + +<p>1. It belongs to religion to show reverence to +God. But reverence is an act of fear, and fear is +a gift.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> Religion, then, is a gift, not a virtue.</p> + +<div class="blockquot"><p>To reverence God is indeed an act of the +gift of fear. But to religion it belongs to do +certain things by reason of our reverence for +God. Hence it does not follow that religion +is the same thing as the gift of fear, but it is +related to it as to a higher principle. For +the gifts are superior to the moral virtues.</p></div> + +<p>2. All virtue consists in the free-will, and hence +virtue is called an elective or voluntary habit. +But <i>latria</i> belongs to religion, and <i>latria</i> implies +a certain servitude. Hence religion is not a virtue.<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> + +<div class="blockquot"><p>But even a servant can freely give to his +master the service that is his due and thus +"make a virtue of necessity"<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> by voluntarily +paying his debt. And similarly the payment +of due service to God can be an act of virtue +according as a man does it voluntarily.</p></div> + +<p>3. Lastly, as is said in Aristotle's <i>Ethics</i>,<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> the +aptitude for the virtues is implanted in us by +nature; hence those things which come under the +virtues arise from the dictates of natural reason; +but it belongs to religion to offer external reverence +to the Divine Nature. Ceremonial, however, or +external reverence, is not due to the dictates of +natural reason. Hence religion is not a virtue.</p> + +<div class="blockquot"><p>But it is due to the dictates of natural reason +that a man does certain things in order to +show reverence to God. That he should do +precisely this or that, however, does not come +from the dictates of natural reason, but from +Divine or human positive law.</p></div> + + +<h3><a name="question-lxxxi-iii" id="question-lxxxi-iii"></a>III</h3> + +<h3>Is Religion One Virtue?</h3> + + +<p>S. Paul says to the Ephesians<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a>: <i>One God, one +faith.</i> But true religion maintains faith in one +God. Consequently religion is one virtue.</p> + +<p>Habits are distinguished according to the divers +objects with which they are concerned. But it +belongs to religion to show reverence for the One +God for one particular reason, inasmuch, namely, +as He is the First Principle, the Creator and<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> +Governor of all things; hence we read in Malachi<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a>: +<i>If I am a Father, where is my honour?</i> for it is the +father that produces and governs. Hence it is +clear that religion is but one virtue.</p> + +<p>But some maintain that religion is not one virtue, +thus:</p> + +<p>1. By religion we are ordained<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> to God. But in +God there are Three Persons, and, moreover, divers +attributes which are at least distinguishable from +one another by reason. But the diverse character +of the objects on which they fall suffices to differentiate +the virtues. Hence religion is not one virtue.</p> + +<div class="blockquot"><p>But the Three Divine Persons are but One +Principle as concerns the creation and the +government of things. And consequently They +are to be served by one religion. And the divers +attributes all concur in the First Principle, +for God produces all and governs all by +His Wisdom, His Will, and the power of His +Goodness. Hence religion is but one virtue.</p></div> + +<p>2. One virtue can have but one act; for habits +are differentiated according to their acts. But +religion has many acts, <i>e.g.</i>, to worship, to serve, +to make vows, to pray, to make sacrifices, and +many other similar things. Consequently religion +is not one virtue.<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span></p> + +<div class="blockquot"><p>But by one and the same act does man +serve God and worship Him; for worship is +referred to God's excellence, to which is due +reverence: service regards man's subjection, +for by reason of his condition he is bound to +show reverence to God. And under these two +heads are comprised all the acts which are +attributed to religion; for by them all man +makes protestation of the Divine excellence +and of his subjection of himself to God, either +by offering Him something, or, again, by taking +upon himself something Divine.</p></div> + +<p>3. Further, adoration belongs to religion. But +adoration is paid to images for one reason and to +God for another. But since diversity of "reason" +serves to differentiate the virtues, it seems that +religion is not one virtue.</p> + +<div class="blockquot"><p>But religious worship is not paid to images +considered in themselves as entities, but precisely +as images bringing God Incarnate to +our mind. Further, regarding an image precisely +as an image of some one, we do not stop +at it; it carries us on to that which it represents. +Hence the fact that religious veneration +is paid to images of Christ in no sense +means that there are various kinds of <i>latria</i>, +nor different virtues of religion.</p></div> + + +<h3><a name="question-lxxxi-iv" id="question-lxxxi-iv"></a>IV</h3> + +<h3>Is Religion a Special Virtue Distinct From +Others?</h3> + + +<p>Religion is regarded as a part of Justice, and is +distinct from the other parts of Justice.</p> + +<p>Since virtue is ordained to what is good, where +there exists some special ratio of good there must +be some special corresponding virtue. But the<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span> +particular good towards which religion is ordained +is the showing due honour to God. Honour, however, +is due by reason of some excellency. And to +God belongs pre-eminent excellence, since He in +every possible way infinitely transcends all things. +Hence special honour is due to Him; just as we +note that in human concerns varying honours are +due to the varying excellencies of persons; one is the +honour of a father, another that of a king, and so on. +Hence it is manifest that religion is a special virtue.</p> + +<p>Some, however, maintain that religion is not a +special virtue distinct from others, thus:</p> + +<p>1. S. Augustine says<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a>: "True sacrifice is every +work undertaken in order that we may be joined +to God in holy fellowship." But sacrifice comes +under religion. Every work of virtue therefore +comes under religion. And consequently it is not +a special virtue.</p> + +<div class="blockquot"><p>But every work of virtue is said to be a +sacrifice in so far as it is directed to showing +God reverence. It does not thence follow +that religion is a general virtue, but that it +commands all the other virtues.</p></div> + +<p>2. The Apostle says to the Corinthians<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a>: <i>Do all +to the glory of God.</i> But it belongs to religion to +do some things for the glory of God. Hence religion +is not a special virtue.</p> +<p><span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span></p> +<div class="blockquot"><p>But all kinds of acts, in so far as they are +done for the glory of God, come under religion; +not, however, as though it elicited +them, but inasmuch as it controls them. +Those acts, however, come under religion as +eliciting them which, by their own specific +character, pertain to the service of God.</p></div> + +<p>3. Lastly, the charity whereby we love God is +not distinct from the charity by which we love our +neighbour. But in the <i>Ethics</i><a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> it is said: "To be +honoured is akin to being loved." Hence religion +by which God is honoured is not a specifically +distinct virtue from those observances, whether +<i>dulia</i> or piety, whereby we honour our neighbour. +Hence it is not a special virtue.</p> + +<div class="blockquot"><p>But the object of love is a <i>good</i> thing; +whereas the object of honour or reverence is +what is <i>excellent</i>. But it is God's Goodness +that is communicated to His creatures, not +the excellence of His Goodness. Hence while +the charity wherewith we love God is not a +distinct virtue from the charity wherewith we +love our neighbour, yet the religion whereby +we honour God is distinct from the virtues +whereby we honour our neighbour.</p></div> + + +<h3><a name="question-lxxxi-v" id="question-lxxxi-v"></a>V</h3> + +<h3>Is Religion One of the Theological Virtues?</h3> + +<p>Religion is considered a part of Justice, and this +is a moral virtue.</p> + +<p>Religion is the virtue whereby we offer to God +His due honour. Two things have therefore to be +considered in religion. First we have to consider +what religion offers God, namely, worship: this<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span> +may be regarded as the material and the object +with which religion is concerned. Secondly, we +have to consider Him to Whom it is offered, +namely, God Himself. Now, when worship is +offered to God it is not as though our worshipful +acts touched God, though this is the case when we +believe God, for by believing in God we touch Him +(and we have therefore said elsewhere<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> that God +is the object of our faith not simply inasmuch as +we believe in God, but inasmuch as we believe +God). Due worship, however, is offered to God in +that certain acts whereby we worship Him are +performed as homage to Him, the offering sacrifice, +for instance, and so forth. From all which it +is evident that God does not stand to the virtue +of religion as its object or as the material with +which it is concerned, but as its goal. And consequently +religion is not a theological virtue, for the +object of these latter is the ultimate end; but +religion is a moral virtue, and the moral virtues are +concerned with the means to the end.</p> + +<p>But some regard religion as a theological virtue, +thus:</p> + +<p>1. S. Augustine says<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a>: "God is worshipped by +faith, hope, and charity," and these are theological +virtues. But to offer worship to God comes under +religion. Therefore religion is a theological virtue.</p> +<p><span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span></p> +<div class="blockquot"><p>But it is always the case that a faculty or a +virtue whose object is a certain end, controls—by +commanding—those faculties or virtues +which have to do with those things which are +means to that end. But the theological +virtues—<i>i.e.</i>, faith, hope, and charity—are +directly concerned with God as their proper +object. And hence they are the cause—by +commanding it—of the act of the virtue of +religion which does certain things having relation +to God. It is in this sense that S. Augustine +says that "God is worshipped by faith, +hope, and charity."</p></div> + +<p>2. Those are called theological virtues which +have God for their object. But religion has God +for its object, for it directs us to God alone. Therefore +it is a theological virtue.</p> + +<div class="blockquot"><p>But religion directs man to God, not indeed +as towards its object, but as towards its goal.</p></div> + +<p>3. Lastly, every virtue is either theological or +intellectual or moral. But religion is not an intellectual +virtue, for its perfection does not consist +in the consideration of the truth. Neither is it a +moral virtue, for the property of the moral virtues +is to steer a middle course betwixt what is superfluous +and what is below the requisite; whereas +no one can worship God to excess, according to the +words of Ecclesiasticus<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a>: <i>For He is above all praise.</i> +Religion, then, can only be a theological virtue.</p> +<p><span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> +<div class="blockquot"><p>But religion is neither an intellectual nor a +theological virtue, but a moral virtue, for it is +part of justice. And the <i>via media</i> in religion +lies, not between the passions, but in a certain +harmony which it establishes in the acts +which are directed towards God. I say "a +certain," not an absolute harmony, for we +can never show to God all the worship that is +His due; I mean, then, the harmony arising +from the consideration of our human powers +and of the Divine acceptance of what we offer. +Moreover, there can be excess in those things +which have to do with the Divine worship; +not indeed as regards quantity, but in certain +other circumstances, as, for example, when +Divine worship is offered to whom it should +not, or at times when it should not, or in other +unfitting circumstances.</p></div> + + +<h3><a name="question-lxxxi-vi" id="question-lxxxi-vi"></a>VI</h3> + +<h3>Is Religion to be preferred to the Other Moral Virtues?</h3> + +<p>In Exodus<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> the commandments which concern +religion are put first, as though they were of +primary importance. But the order of the commandments +is proportioned to the order of the virtues; +for the commandments of the Law fall upon the acts +of the virtues. Hence religion is chief among the +moral virtues.</p> + +<p>The means to an end derive their goodness from +their relation to that end; hence the more nigh they +are to the end the better they are. But the moral +virtues are concerned with those things which are +ordained to God as their goal. And religion approaches +more nearly to God than do the other +moral virtues, inasmuch as it is occupied with those +things which are directly and immediately ordained +to the Divine honour. Hence religion is the chief +of the moral virtues.</p> + +<p>Some, however, deny that religion is pre-eminent +among the moral virtues, thus:<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span></p> + +<p>1. The perfection of a moral virtue lies in this, +that it keeps the due medium.<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> But religion fails +to attain the medium of justice, for it does not +render to God anything absolutely equal to Him. +Hence religion is not better than the other moral +virtues.</p> + +<div class="blockquot"><p>But the praiseworthiness of a virtue lies in +the will, not in the power. Hence to fall short +of equality—which is the midpath of justice—for +lack of power, does not make virtue less +praiseworthy, provided the deficiency is not +due to the will.</p></div> + +<p>2. Again, in our service of men a thing seems +to be praiseworthy in proportion to the need of +him whom we assist; hence it is said in Isaias:<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> +<i>Deal thy bread to the hungry.</i> But God needs +nothing that we can offer Him, according to the +Psalmist: <i>I have said: Thou art my God, for Thou +hast no need of my goods.</i><a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> Hence religion seems to +be less praiseworthy than the other virtues, for +by them man is succoured.</p> + +<div class="blockquot"><p>But in the service we render to another for +his profit, that is the more praiseworthy which +is rendered to the most needy, because it is +of greater profit to him. But no service is +rendered to God for His profit—for His glory, +indeed, but for our profit.</p></div> + +<p>3. Lastly, the greater the necessity for doing a +thing the less worthy it is of praise, according to +the words: <i>For if I preach the Gospel, it is no glory +to me, for a necessity lieth upon me.</i><a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> But the greater<span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span> +the debt the greater the necessity. Since, then, +the service which man offers to God is the greatest +of debts, it would appear that religion is the least +praiseworthy of all human virtues.</p> + +<div class="blockquot"><p>Where necessity comes in the glory of +supererogation is non-existent; but the merit +of the virtue is not thereby excluded, provided +the will be present. Consequently the argument +does not follow.</p></div> + + +<h3><a name="question-lxxxi-vii" id="question-lxxxi-vii"></a>VII</h3> + +<h3>Has Religion, That is <i>Latria</i>,<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> any External +Acts?</h3> + +<p>In Ps. lxxxiii. 3 it is said: <i>My heart and my flesh +have rejoiced in the living God.</i> Now interior acts +belong to the heart, and in the same way exterior +acts are referred to the members of the body. It +appears, then, that God is to be worshipped by +exterior as well as by interior acts.</p> + +<p>We do not show reverence and honour to God +for His own sake—for He in Himself is filled with +glory to which nought can be added by any created +thing—but for our own sakes. For by the fact +that we reverence and honour God our minds are +subjected to Him, and in that their perfection lies; +for all things are perfected according as they are +subjected to that which is superior to them—the +body, for instance, when vivified by the soul, the +air when illumined by the sun. Now the human +mind needs—if it would be united to God—the +guidance of the things of sense; for, as the Apostle +says to the Romans<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a>: <i>The invisible things of Him +are clearly seen, being understood by the things that +are made</i>.<span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span> +Hence in the Divine worship it is +necessary to make use of certain corporal acts, so +that by their means, as by certain signs, man's +mind may be stirred up to those spiritual acts +whereby it is knit to God. Consequently religion +has certain interior acts which are its chief ones +and which essentially belong to it; but it has also +external acts which are secondary and which are +subordinated to the interior acts.</p> + +<hr style='width: 45%;' /> + +<p>Some deny, however, that exterior acts belong +to religion or <i>latria</i>, thus:</p> + +<p>1. In S. John iv. 24 we read: <i>For God is a +Spirit, and they that adore Him must adore Him in +spirit and in truth.</i> External acts belong, however, +rather to the body than to the spirit. Consequently +religion, which comprises adoration, has +no exterior acts, but only interior.</p> + +<div class="blockquot"><p>But here the Lord speaks only of that +which is chiefest and which is essentially +intended in Divine worship.</p></div> + +<p>2. The end of religion is to show reverence and +honour to God. But it is not reverent to offer to +a superexcellent person what properly belongs to +inferiors. Since, then, what a man offers by +bodily acts seems more in accordance with men's +needs and with that respect which we owe to inferior +created beings, it does not appear that it +can fittingly be made use of in order to show +reverence to God.<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span></p> + +<div class="blockquot"><p>But such external acts are not offered to God +as though He needed them, as He says in the +Psalm: <i>Shall I eat the flesh of bullocks? Or +shall I drink the blood of goats?</i><a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> But such +acts are offered to God as signs of those +interior and spiritual works which God accepts +for their own sakes. Hence S. Augustine +says: "The visible sacrifice is the sacrament—that +is, the visible sign—of the invisible sacrifice."<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a></p></div> + +<p>3. Lastly, S. Augustine praises Seneca<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> for his +condemnation of those men who offered to +their idols what they were wont to offer to men: +on the ground, namely, that what belongs to +mortal men is not fittingly offered to the immortals. +Still less, then, can such things be fittingly +offered to the True God Who is <i>above all +gods</i>.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> Therefore to worship God by means of +bodily acts seems to be reprehensible. And consequently +religion does not include bodily acts.</p> + +<div class="blockquot"><p>But idolaters are so called because they +offer to their idols things belonging to men, +and this not as outward signs which may +excite in them spiritual affections, but as +being acceptable by those idols for their own +sake. And especially because they offered +them empty and vile things.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> When men pray, they, as becomes +suppliants, make use of their bodily members, for +they bend the knee, they stretch forth their hands, +they even prostrate on the ground and perform +other visible acts. Yet all the while their invisible<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span> +will and their heart's intention are known to God. +He needs not these signs for the human soul to +be laid bare before Him. But man by so doing +stirs himself up to pray and groan with greater +humility and fervour. I know not how it is that +whereas such bodily movements can only be produced +by reason of some preceding act on the part +of the soul, yet when they are thus visibly performed +the interior invisible movement which +gave them birth is thereby itself increased, and +the heart's affections—which must have preceded, +else such acts would not have been performed—are +thereby themselves increased.</p> + +<p>Yet none the less, if a man be in some sort +hindered so that he is not at liberty to make use +of such external acts, the interior man does not +therefore cease to pray; in the secret chamber of +his heart, where lies compunction, he lies prostrate +before the eyes of God (<i>Of Care for the Dead</i>, v.).</p> + + +<h3><a name="question-lxxxi-viii" id="question-lxxxi-viii"></a>VIII</h3> + +<h3>Is Religion the Same as Sanctity?</h3> + +<p>In S. Luke's Gospel<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> we read: <i>Let us serve Him +in holiness and justice.</i> But to serve God comes +under religion. Hence religion is the same as +sanctity.</p> + +<p>The word "sanctity" seems to imply two things. +First, it seems to imply <i>cleanness</i>; and this is +in accordance with the Greek word for it, for in +Greek it is <i>hagios</i>,<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> as though meaning "without<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span> +earth." Secondly, it implies <i>stability</i>, and thus +among the ancients those things were termed +<i>sancta</i> which were so hedged about with laws that +they were safe from violation; similarly a thing is +said to be <i>sancitum</i> because established by law. +And even according to the Latins the word <i>sanctus</i> +may mean "cleanness," as derived from <i>sanguine +tinctus</i>, for of old those who were to be purified +were sprinkled with the blood of a victim, as says +S. Isidore in his <i>Etymologies</i>.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a></p> + +<p>And both meanings allow us to attribute sanctity +to things which are used in the Divine worship; +so that not men only, but also temples and vessels +and other similar things are said to be sanctified +by reason of their use in Divine worship. <i>Cleanness</i> +indeed is necessary if a man's mind is to be +applied to God. For the mind of man is stained +by being immersed in inferior things, as indeed +all things are cheapened by admixture with things +inferior to them—silver, for instance, when mixed +with lead. And for our minds to be knit to the +Supreme Being they must needs be withdrawn +from inferior things. Without cleanness, then, the +mind cannot be applied to God. Hence in the Epistle +to the Hebrews<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> it is said: <i>Follow peace with all men, +and holiness, without which no man shall see God.</i></p> + +<p><i>Stability</i> is also required if the mind is to be +applied to God. For the mind is applied to Him +as to the Ultimate End and First Principle, and +consequently must be immovable. Hence the +Apostle says: <i>For I am sure that neither death nor +life shall separate me from the love of God.</i><a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p> +<p><span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span></p> +<p>Sanctity, then, is said to be that whereby man's +mind and its acts are applied to God. Hence +sanctity does not differ from religion essentially, +but in idea only. For by religion we mean that +a man offers God due service in those things which +specially pertain to the Divine worship—sacrifices, +for example, and oblations, etc.; but by sanctity +we mean that a man not only offers these things, +but also refers to God the works of the other virtues, +and also that a man disposes himself by good +works for the Divine worship.</p> + +<hr style='width: 45%;' /> + +<p>Some, however, deny the identity of religion +and sanctity, thus:</p> + +<p>1. Religion is a certain special virtue. But +sanctity is called a general virtue, for according to +Andronicus,<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> sanctity is that which "makes men +faithful observers of what is justly due to God." +Hence sanctity is not the same as religion.</p> + +<div class="blockquot"><p>But sanctity is in its essence a special +virtue, and as such is, in a sort, the same as +religion. It has, however, a certain general +aspect in that, by its commands, it directs all +the acts of the virtues to the Divine Good. +In the same way legal justice is termed a +general virtue in that it directs the acts of all +the virtues to the common good.</p></div> + +<p>2. Sanctity seems to imply cleanness, for S. Denis +says<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a>: "Sanctity is freedom from all impurity; it +is perfect and stainless cleanness." Cleanness, +however, seems to come under temperance, for +this it is which precludes bodily defilement. Since,<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span> +then, religion comes under justice, sanctity cannot +be identified with religion.</p> + +<div class="blockquot"><p>Temperance indeed worketh cleanness, but +this has not the ratio of sanctity except it be +referred to God. Hence S. Augustine says of +virginity itself that "not because it is virginity +is it held in honour, but because it is +consecrated to God."<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a></p></div> + +<p>3. Lastly, things that are contradistinguished +are not identical. But in all enumerations of the +parts of justice sanctity is set against religion.</p> + +<div class="blockquot"><p>But sanctity is set against religion because +of the difference aforesaid; they differ indeed +in idea, not in substance.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> Religion is directly concerned with those +things which specially pertain to the Divine worship—ceremonies, +for example, sacrifices, oblations, +etc. Whereas sanctity directly regards the +mind, and through the mind the other virtuous +works, including those of religion ... for it makes +use of them so as thereby to apply the mind—and +by consequence all acts that proceed from the +human mind—to God. Thus we see that many +religious people are not saints, whereas all saints +are religious. For people who devote themselves +to ceremonies, sacrifices, etc., can be termed +religious; but they can only be called saints in so +far as by means of these things they give themselves +interiorly to God (<i>on</i> 2. 2. 81. 8).<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> <i>De invent. Rhetor.</i>, ii. 53.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <i>Etymolog.</i>, x. <i>sub litt.</i> R.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Of the City of God</i>, x. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> <i>Of the True Religion</i>, lv.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> St. Jas. i. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> <i>Of the City of God</i>, x. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> <i>Of the City of God</i>, x. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Gal. v. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> The objection and its solution turn upon the Latin words +<i>cultus</i> and <i>colere</i>, which cannot be consistently rendered in English; +"reverence" is perhaps the most appropriate translation +here.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> <i>Of the City of God</i>, x. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Gal. iv. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Rom. viii. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> Ps. xv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Ps. lxxvi. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> <i>Of the Nature of Good</i>, iii.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> <i>Fear</i> is one of the "Gifts" of the Holy Ghost.</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> S. Jerome, <i>Ep.</i> LIV., <i>alias</i> X., <i>ad Furiam</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> II., vi. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> iv. 5-6.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> i. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> The Latin word <i>ordinare</i> means "to set in due order"; there +is no precise English equivalent which can be consistently +employed.</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> <i>Of the City of God</i>, x. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> II. x. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> VIII. viii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> 2. 2. Qu. II., Art. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> <i>Enchiridion</i>, iii.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> xliii. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> xx. 1-17.</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> <i>Ethics</i>, II. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> lviii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> Ps. xv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> 1 Cor. ix. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> See <a href="#Page_30">p. 30</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> i. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> Ps. xlix. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> <i>Of the City of God</i>, x. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> <i>Ibid.</i>, vi. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Ps. xciv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> i. 74-75.</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Thus Origen, <i>Hom.</i> XI, i. <i>in Leviticum</i>, where, however, +he is not really giving an etymology.</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> X., <i>sub litt.</i> S.</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> xii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> Rom. viii. 38-39.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> <i>De Affectibus</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> <i>Of the Divine Names</i>, xii.</p></div> + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> <i>Of Virginity</i>, viii.</p></div> + + + + +<h2><a name="question-lxxxii" id="question-lxxxii"></a>QUESTION LXXXII</h2> + +<h3>OF DEVOTION</h3> + +<p><a href="#question-lxxxii-i">I. Is Devotion a Special Kind of Act?</a><br/> + Cardinal Cajetan, On the Meaning of the Term "Devotion"<br/> + S. Augustine, <i>Confessions</i>, XIII. viii. 2</p> +<p><a href="#question-lxxxii-ii">II. Is Devotion an Act of the Virtue of Religion?</a></p> +<p><a href="#question-lxxxii-iii">III. Is Contemplation, that is Meditation, the Cause of Devotion?</a><br/> + Cardinal Cajetan, On the Causes of Devotion<br/> + On the Devotion of Women</p> +<p><a href="#question-lxxxii-iv">IV. Is Joy an Effect of Devotion?</a><br/> + Cardinal Cajetan, On Melancholy<br/> + S. Augustine, <i>Confessions</i>, II. x.</p> + + +<h3><a name="question-lxxxii-i" id="question-lxxxii-i"></a>I</h3> + +<h3>Is Devotion a Special Kind of Act?</h3> + +<p>It is by our acts that we merit. But devotion +has a peculiarly meritorious character. Consequently +devotion is a special kind of act.</p> + +<p>Devotion is so termed from "devoting" oneself. +Hence the "devout" are so named because they +"devote" themselves to God and thus proclaim +their complete subjection to Him. Thus, too, +among the heathen of old those were termed +"devout" who for the army's sake "devoted" +themselves to their idols unto death, as Livy<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span><a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> +tells us was the case with the two Decii. Hence +devotion seems to mean nothing else than "the +will to give oneself promptly to those things which +pertain to God's service"; thus it is said in Exodus<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>: +<i>The multitude of the children of Israel ... offered +first-fruits to the Lord with a most ready and devout +mind.</i> It is clear, however, that a wish to do +<i>readily</i> what belongs to God's service is a special +act. Hence devotion is a special act of the will.</p> + +<p>But some argue that devotion is not a special +kind of act, thus:</p> + +<p>1. That which serves to qualify other acts cannot +be itself a special act. But devotion appears to +qualify certain other acts; thus it is said that <i>all +the multitude offered victims, and praises, and holocausts +with a devout mind</i>.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a></p> + +<div class="blockquot"><p>But that which moves another gives a certain +measure to the latter's movement. The will, +however, moves the other faculties of the soul +to their respective acts; and, moreover, the +will, as aiming at an end in view, moves itself +to the means towards that end. Consequently, +since devotion is the act of a man who offers +himself to serve Him Who is the Ultimate +End, it follows that devotion gives a certain +measure to human acts—whether they be the +acts of the will itself with regard to the means +to an end, or the acts of the other faculties +as moved by the will.</p></div> + +<p>2. Again, no act which finds a place in different +kinds of acts can be itself a special kind of act.<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span> +But devotion is to be found in acts of different +kinds, both in corporal acts, for example, and +in spiritual; thus a man is said to meditate +devoutly, for instance, or to genuflect devoutly.</p> + +<div class="blockquot"><p>But devotion does not find a place in different +kinds of acts as though it were a <i>species</i> +coming under different <i>genera</i>, but in the same +sense as the motive power of a moving principle +is virtually discoverable in the movements +of the things it sets in motion.</p></div> + +<p>3. Lastly, all special kinds of acts belong either +to the appetitive or to the cognoscitive faculties. +But devotion comes under neither of these—as +will be evident to anyone who will reflect upon the +various acts of these faculties respectively.</p> + +<div class="blockquot"><p>But devotion is an act of the appetitive +powers of the soul, and is, as we have said +above, a movement of the will.</p></div> + +<p><i>Cajetan:</i> With regard to the proper meaning of +the term <i>devotion</i>, note that since <i>devotion</i> is clearly +derived from <i>devoting</i>, and since <i>to devote</i>—derived +in its turn from <i>to vow</i>—means to promise something +spontaneously to God: it follows that the +principle in all such promises is the will; and +further, not the will simply as such, but the will +so affected as to be prompt. Hence in Latin those +are said to be <i>devoted</i> to some superior whose +will is so affected towards him as to make them +prompt in his regard. And this seems to refer +especially to God and to those who in a sense stand +in His place, as, for instance, our rulers, our fatherland, +and our principles of action. Hence in the<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span> +Church's usage the term <i>devotion</i> is especially +applied to those who are so affected towards God +as to be prompt in His regard and in all that +concerns Him. And so <i>devotion</i> is here taken to +signify the act of a will so disposed, the act by +which a man shows himself prompt in the Divine +service.... Thus, then, <i>devotion</i>, the principal +act of the virtue of religion, implies first of all the +prompt desire of the Divine honour in our exercise +of Divine worship; and hence comes the prompt +choice of appropriate means to this end, and also +the prompt carrying out of what we see to be +suitable to that end. And the proof of possession +of such <i>devotion</i> is that truly devout souls, +the moment they perceive that some particular +thing (or other) ought to be done for the service +of God, are so promptly moved towards it that +they rejoice in having to do or in actually doing it +(<i>on</i> 2. 2. 82. 1).</p> + +<p><i>S. Augustine:</i> Give me, O Lord, Thyself; grant +Thyself to me! For Thee do I love, and if my +love be but weak, then would I love Thee more. +For I cannot measure it so as to know how much +my love falls short of that love which shall make +my life run to Thy embraces nor ever turn away +from Thee till I be hid in the hiding-place of Thy +countenance. This only do I know: that it fares +ill with me when away from Thee; and this not +merely externally, but within me; for all abundance +which is not my God is but penury for me! +(<i>Confessions</i>, XIII. viii. 2).<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span></p> + +<h3><a name="question-lxxxii-ii" id="question-lxxxii-ii"></a>II</h3> + +<h3>Is Devotion an Act of the Virtue of +Religion?</h3> + +<p>Devotion is derived from "devoting oneself" +or making vows. But a vow is an act of the +virtue of religion. Consequently devotion also is +an act of the virtue of religion.</p> + +<p>It belongs to the same virtue to wish to do a +thing and to have a prompt will to do it, for the +object of each of these acts is the same. For this +reason the Philosopher says<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a>: "Justice is that by +which men will and perform just deeds." And it +is clear that to perform those things which pertain +to the Divine worship or service comes under the +virtue of religion. Consequently it belongs to the +same virtue of religion to have a prompt will to +carry out these things—in other words, to be devout. +Whence it follows that devotion is an act +of the virtue of religion.</p> + +<p>But some argue that devotion is not an act of the +virtue of religion, thus:</p> + +<p>1. Devotion means that a man gives himself to +God. But this belongs to the virtue of charity, +for, as S. Denis says<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a>: "Divine love causes ecstasy +since it permits not that those who love should +belong any more to themselves, but to those things +which they love." Whence devotion would seem +to be rather an act of charity than of the virtue of +religion.</p> +<p><span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span></p> +<div class="blockquot"><p>It is indeed through charity that a man +gives himself to God, clinging to Him by a +certain union of soul; but that a man should +give himself to God and occupy himself with +the Divine service, is due directly to the virtue +of religion, though indirectly it is due to the +virtue of charity, which is the principle of the +virtue of religion.</p></div> + +<p>2. Again, charity precedes the virtue of religion. +But devotion seems to precede charity; for charity +is signified in Scripture by fire, and devotion by +the fat of the sacrifices—the material on which the +fire feeds. Consequently devotion is not an act of +the virtue of religion.</p> + +<div class="blockquot"><p>But while the fat of the body is generated +by the natural digestive heat, that natural +heat finds its nourishment in that same fat. +Similarly charity both causes devotion—since +it is by love that a man becomes prompt to +serve his friend—and at the same time charity +is fed by devotion; just as all friendship is +preserved and increased by the practice of +friendly acts and by meditating upon them.</p></div> + +<p>3. Lastly, by the virtue of religion a man turns +to God alone. But devotion extends to men as +well; people, for instance, are said to be devoted +to certain Saints, and servants are said to be +devoted to their masters, as S. Leo says of the +Jews,<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> that being devoted to the Roman laws, +they said: <i>We have no king but Cæsar.</i><a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> Consequently<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span> +devotion is not an act of the virtue of +religion.</p> + +<div class="blockquot"><p>But the devotion which we have to the +Saints of God, whether living or dead, does not +stop at them, but passes on to God, since we +venerate God in God's ministers. And the +devotion which subjects have to their temporal +masters is of a different kind altogether, +just as the service of temporal masters differs +from the service of the Divine Master.</p></div> + + +<h3><a name="question-lxxxii-iii" id="question-lxxxii-iii"></a>III</h3> + +<h3>Is Contemplation, that is Meditation, the +Cause of Devotion?</h3> + + +<p>In Ps. xxxviii. 4 it is said: <i>And in my meditation +a fire shall flame out.</i> But spiritual fire causes +devotion. Therefore meditation causes devotion.</p> + +<p>The extrinsic and principal cause of devotion is +God Himself; thus S. Ambrose says<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a>: "God calls +those whom He deigns to call; and whom He wills +to make religious He makes religious; and had He +willed it He would have made the Samaritans +devout instead of indevout."</p> + +<p>But the intrinsic cause of devotion on our part +is meditation or contemplation. For, as we have +said, devotion is a certain act of the will by which +a man gives himself promptly to the Divine service. +All acts of the will, however, proceed from consideration, +since the will's object is good understood. +Hence S. Augustine says<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a>: "The will starts<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span> +from the understanding." Meditation must, then, +be the cause of devotion inasmuch as it is from +meditation that a man conceives the idea of giving +himself up to God.</p> + +<p>And two considerations lead a man to do this: +one is the consideration of the Divine Goodness +and of His benefits, whence the words of the +Psalmist: <i>But for me it is good to cling close to +my God, to put my hope in the Lord God.</i><a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> And this +consideration begets love, which is the proximate +cause of devotion. And the second is man's consideration +of his own defects which compel him +to lean upon God, according to the words: <i>I have +lifted up mine eyes to the mountains, from whence +help shall come to me; my help is from the Lord +Who made Heaven and earth.</i><a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> This latter consideration +excludes all presumption which, by +making him lean upon himself, might prevent a +man from submitting himself to God.</p> + +<p>Some, however, argue that contemplation or +meditation is not the cause of devotion, thus:</p> + +<p>1. No cause hinders its own effect. But subtle +intellectual meditations often hinder devotion.</p> + +<div class="blockquot"><p>But it is the consideration of those things +which naturally tend to excite love of God +which begets devotion; consideration of things +which do not come under this head, but rather +distract the mind from it, are a hindrance to +devotion.</p></div> + +<p>2. Again, if contemplation were the real cause +of devotion, it should follow that the higher the<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span> +matter of our contemplation the greater the devotion +it begot. But the opposite is the case. For +it frequently happens that greater devotion is +aroused by the contemplation of the Passion of +Christ and of the other mysteries of His Sacred +Humanity than by meditation upon the Divine +excellences.</p> + +<div class="blockquot"><p>It is true that things which concern the +Godhead are of themselves more calculated to +excite in us love, and consequently devotion, +since God is to be loved above all things; yet +it is due to the weakness of the human mind +that just as it needs to be led by the hand to +the knowledge of Divine things, so also must +it be lead to Divine love by means of the things +of sense already known to it; and the chief of +these things is the Humanity of Christ, as is +said in the <i>Preface</i> of the Mass: <i>So that knowing +God visibly in the flesh, we may thereby be +carried away to the love of things invisible.</i> Consequently +the things that have to do with +Christ's Humanity lead us, as it were, by the +hand and are thus especially suited to stir up +devotion in us; though, none the less, devotion +is principally concerned with the Divinity.</p></div> + +<p>3. Lastly, if contemplation were the real cause +of devotion, it ought to follow that those who are +the more fitted for contemplation are also the more +fitted for devotion; whereas the contrary is the +case, for greater devotion is often found among +simple folk and in the female sex, where contemplation +is wanting.<span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> + +<div class="blockquot"><p>But knowledge, as indeed anything which +renders a person great, occasions a man to +trust in Himself, and hence he does not wholly +give himself to God. It is for this reason that +knowledge and suchlike things are sometimes +a hindrance to a man's devotion, whereas +among women and simple folk devotion +abounds by the suppression of all elation. +But if a man will only perfectly subject to +God his knowledge and any other perfection +he may have, then his devotion will increase.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> Note these two intrinsic causes of +devotion: one, namely, which arises from meditation +upon God and His benefits, the other from +meditation on our own defects. Under the first +head I must consider God's goodness, mercy, and +kindness towards mankind and towards myself; +the benefits, for instance, of creation according to +His own Likeness, of Redemption, of Baptism, of +His inspirations, of His invitations—whether +directly or through the medium of others; His +patient waiting till I do penance; His Holy +Eucharist; His preserving me from so many perils +both of body and soul; His care of me by means +of His Angels; and His other individual benefits. +Under the second head come all my faults and the +punishments due to me, whether in the past or +now in the present; my proneness to sin; my misuse +of my own powers by habituating my thoughts +and desires—as well as the inclinations of my other +various faculties—to evil; my sojourning in a<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span> +region far away from His Friendship and from +His Divine conversation<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a>; my perverted affections +which make me think far more of temporal than +of spiritual advantages or disadvantages; my utter +lack of virtue; the wounds of my ignorance, of my +malice, of my weakness, of my concupiscence; the +shackles on my hands and feet, on my good works, +that is; the shackles, too, on my affections, so that +I dwell amidst darkness and rottenness and bitterness, +and shrink not from it! My deafness, too, +to the inner voice of my Shepherd; and, what is far +worse, that I have chosen God for my enemy and +my adversary as often as I have chosen mortal +sin, and that I have thus offered Him the grievous +insult of refusing to have Him for my God, and +choosing instead my belly, or money, or false +delights—and called them my God!</p> + +<p>Meditations such as these should be in daily use +among spiritual and religious people, and for their +sake they should put aside the "much-speaking" of +vocal prayer, however much it may appeal to them. +And it is of such meditations that devotion and, by +consequence, other virtues, are begotten. And +they who do not give themselves to this form of +prayer at least once in the day cannot be called +religious men or women, nor even spiritual people. +There can be no effect without a cause, no end +without means to it, no gaining the harbour on +the island save by a voyage in a ship; and so +there can be no real religion without repeated acts +regarding its causes, the means to it, and the +vehicle that is to bring us thither (<i>on</i> 2. 2. 82. 3).</p> + +<p><i>Cajetan:</i> Just as he who removes an obstacle is<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span> +the occasion of the resulting effect—a man, for +instance, who pulls down a pillar is the occasion of +the resulting fall of what it supported, and a man +who removes a water-dam is the occasion of the +consequent flood—so in the same way have women +and simple folk a cause of devotion within themselves, +for they have not that obstacle which consists +in self-confidence. And because God bestows +His grace on those who put no obstacle to it, the +Church therefore calls the female sex "devout." +Hence we are not to find fault with the learned for +their knowledge, nor are we to praise women for +womanly weakness; but that abuse of knowledge +which consists in self-exaltation is blameworthy, +just as the right use of women's weakness in not +being uplifted is praiseworthy (<i>on</i> 2. 2. 82. 3).</p> + + +<h3><a name="question-lxxxii-iv" id="question-lxxxii-iv"></a>IV</h3> + +<h3>Is Joy an Effect of Devotion?</h3> + + +<p>In the Church's <i>Collect</i> for the Thursday after +the Fourth Sunday of Lent we say: <i>May holy +devotion fill with joy those whom the fast they have +undertaken chastises.</i></p> + +<p>Of itself indeed, and primarily, devotion brings +about a spiritual joy of the mind; but as an accidental +result it causes sorrow. For, as we have +said above, devotion arises from two considerations. +Primarily it arises from the consideration of the +Divine Goodness, and from this thought there +necessarily follows gladness, in accordance with the +words: <i>I remembered God and was delighted.</i><a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> Yet, +as it were accidentally, this consideration begets<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span> +a certain sadness in those who do not as yet fully +enjoy God: <i>My soul hath thirsted after the strong +living God</i>,<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> and he immediately adds: <i>My tears +have been my bread.</i></p> + +<p>Secondarily, however, devotion arises from the +consideration of our own defects, for we thus +reflect upon that from which a man, by devout +acts of the will, turns away, so as no longer to +dwell in himself, but to subject himself to God.</p> + +<p>And this consideration is the converse of the +former: for of itself it tends to cause sadness +since it makes us dwell upon our defects; accidentally, +however, it causes joy, for it makes us think +of the hope we have of God's assistance.</p> + +<p>Hence joy of heart primarily and of itself follows +from devotion; but secondarily and accidentally +there results a sadness which is unto God.</p> + +<p>Some, however, argue that joy is not an effect +of devotion, thus:</p> + +<p>1. Christ's Passion, as said before, is especially +calculated to cause devotion. But from dwelling +on it there follows a certain affliction of soul: +<i>Remember my poverty ... the wormwood and the +gall</i><a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a>—that is, the Sacred Passion; and then follows: +<i>I will be mindful, and remember, and my soul shall +languish within me.</i></p> + +<div class="blockquot"><p>In meditation on the Passion of Christ +there is food for sadness—viz., the thought of +the sins of men, and to take these away Christ +had need to suffer. But there is also food for joy—viz., +the thought of God's merciful kindness +towards us in providing us such a deliverance.</p></div><p><span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span></p> + +<p>2. Again, devotion principally consists in the +interior sacrifice of the heart: <i>A sacrifice to God is +an afflicted spirit</i>;<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> consequently affliction, rather +than pleasure or joy, is the outcome of devotion.</p> + +<div class="blockquot"><p>But the soul which is on the one hand +saddened because of its shortcomings in this +present life, is on the other hand delighted at +the thought of the goodness of God and of the +hope of Divine assistance.</p></div> + +<p>3. Lastly, S. Gregory of Nyssa says<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a>: "Just +as laughter proceeds from joy, so are sorrow and +groaning signs of sadness." But out of devotion +some burst into tears.</p> + +<div class="blockquot"><p>Yet tears spring not from sadness alone, but +also from a certain tenderness of feeling: and +especially is this the case when we reflect on +something that, while pleasant, has in it a +certain admixture of sadness; thus men are +wont to weep from loving affection when they +recover their children or others dear to them +whom they had thought lost. And it is in +this sense that tears spring from devotion.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> Notice the proof here afforded that +those are not devout persons who are habitually +sad and gloomy, and who cannot mingle with +others without getting into difficulties or dissolving +into tears. For devout folk are cheerful, and are +full of joy in their souls; and this not solely by +reason of the principal cause, as is stated in the +text, but also by reason of a secondary cause—the<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span> +thought, namely, of their own failings. For the +sadness of devout folk is <i>according to God</i>, and joy +accompanies it; whence S. Augustine's remark: +"Let a man grieve, but let him rejoice at his +grief."<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a> Therefore it is that we read of the Saints +that they were joyful and bright; and rightly so, +for they had begun upon earth their "heavenly +conversation"<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> (<i>on</i> 2. 2. 82. 4).</p> + +<p><i>S. Augustine:</i> For Thee do I yearn, Justice and +Innocence, Beautiful and Fair in Thy beauteous +light that satisfies and yet never sates! For with +Thee is repose exceedingly and life without disquiet! +He that enters into Thee enters into the +joy of his Lord; he shall know no fear, and in +the Best shall be best. But I have deserted Thee +and have wandered away, O Lord, my God! Too +far have I wandered from Thee, the Steadfast One, +in my youth, and I have become to myself a very +land of want! (<i>Confessions</i>, II. x.).<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> VIII. 9 and X. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> xxxv. 20-21.</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> 2 Paral. xxix. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> <i>Ethics</i>, V. i. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> <i>Of the Divine Names</i>, chap. iv., part i., lect. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> <i>Sermon VIII.: On the Passion of Our Lord.</i></p></div> + +<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> S. John xix. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> <i>Commentary on S. Luke</i> ix. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> <i>De Trinitate</i>, ix. 12; xv. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> Ps. lxxii. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Ps. cxx. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> S. Luke xv. 13, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Ps. lxxvi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> Ps. xli. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Lam. iii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Ps. i. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> <i>De Homine</i>, xii.</p></div> + +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> <i>De Vera et Falsa Poenitentia</i>, xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Phil. iii. 20.</p></div> + + + + +<h2><a name="question-lxxxiii" id="question-lxxxiii"></a>QUESTION LXXXIII</h2> + +<h3>OF PRAYER</h3> + +<p><a href="#question-lxxxiii-i">I. Is Prayer an Act of the Appetitive Powers?</a><br/> + Cardinal Cajetan, On Prayer based on Friendship</p> +<p><a href="#question-lxxxiii-ii">II. Is it Fitting to Pray?</a><br/> + Cardinal Cajetan, On Prayer as a True Cause<br/> + S. Augustine, <i>On the Sermon on the Mount</i>, II. iii. 14<br/> + <i>On the Gift of Perseverance</i>, vii. 15</p> +<p><a href="#question-lxxxiii-iii">III. Is Prayer an Act of the Virtue of Religion?</a><br/> + Cardinal Cajetan, On the Humility of Prayer<br/> + S. Augustine, <i>On Psalm</i> cii. 10<br/> + <i>Of the Gift of Perseverance</i>, xvi. 39</p> +<p><a href="#question-lxxxiii-iv">IV. Ought We to Pray to God Alone?</a><br/> + S. Augustine, <i>Sermon</i>, cxxvii. 2</p> +<p><a href="#question-lxxxiii-v">V. Should We in our Prayers ask for anything Definite from God?</a><br/> + S. Augustine, <i>De Catechizandis Rudibus</i>, xxv. 47<br/> + <i>Confessions</i>, X. xxix.<br/> + <i>Confessions</i>, XI. ii. 2</p> +<p><a href="#question-lxxxiii-vi"> VI. Ought We in our Prayers to ask for Temporal Things from God?</a><br/> + S. Augustine, <i>On Psalm</i> xxxvii. 10<br/> + <i>Confessions</i>, I. xx. 2<br/> + <i>Confessions</i>, IX. iv. 12<br/> + S. Thomas is miraculously relieved from Toothache<br/> + S. Augustine, <i>Sermon</i>, lxxx. 7<br/> + <i>Sermon</i>, cccliv. 8<span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span></p> +<p><a href="#question-lxxxiii-vii">VII. Ought We to Pray for Others?</a></p> +<p><a href="#question-lxxxiii-viii">VIII. Ought We to Pray for our Enemies?</a><br/> + S. Augustine, <i>Sermon</i>, xv., on <i>Psalm</i> xxv. 8</p> +<p><a href="#question-lxxxiii-ix">IX. On the Seven Petitions of the Lord's Prayer</a><br/> + Cardinal Cajetan, On the Grouping of these Petitions<br/> + S. Augustine, <i>Confessions</i>, VII. x. 2<br/> + <i>Sermon</i>, lvii., <i>on S. Matt.</i> vi. 7<br/> + <i>Sermon</i>, lvi. 9, <i>on S. Matt.</i> vi.<br/> + <i>Sermon</i>, lvi. 8, <i>on S. Matt.</i> vi.<br/> + <i>Of the City of God</i>, xix. 27<br/> + S. Thomas's Rhythm, <i>Adoro Te Devote</i></p> +<p><a href="#question-lxxxiii-x">X. Is Prayer Peculiar to Rational Creatures?</a></p> +<p><a href="#question-lxxxiii-xi">XI. Do the Saints in Heaven Pray for Us?</a><br/> + Cardinal Cajetan, On the Saints in Limbo</p> +<p><a href="#question-lxxxiii-xii">XII. Should Prayer be Vocal?</a><br/> + Cardinal Cajetan, On the Conditions of Vocal Prayer<br/> + S. Augustine, <i>Confessions</i>, IX. iv. 8<br/> + <i>Confessions</i>, X. xxxiii. 50<br/> + <i>On Psalm</i> cxviii., <i>Sermon</i> xxix. 1</p> +<p><a href="#question-lxxxiii-xiii">XIII. Must Prayer necessarily be Attentive?</a><br/> + Cardinal Cajetan, On the Varieties of Attention at Prayer<br/> + S. Augustine, <i>On Psalm</i> lxxxv. 7<br/> + <i>On Psalm</i> cxlv. 1<br/> + S. Thomas, <i>On Distractions, Com. on 1 Cor.</i> xiv. 14</p> +<p><a href="#question-lxxxiii-xiv">XIV. Should our Prayers be Long?</a></p> +<p><a href="#question-lxxxiii-xv">XV. Is Prayer Meritorious?</a><br/> + S. Augustine, <i>On Psalm</i> xxvi.<br/> + <i>Ep.</i> cxxx. <i>ad Probam.</i></p> +<p><a href="#question-lxxxiii-xvi">XVI. Do Sinners gain Anything from God by their Prayers?</a></p> +<p><a href="#question-lxxxiii-xvii">XVII. Can We rightly term "Supplications," "Prayers," + "Intercessions," and "Thanksgivings," parts of Prayer?</a><br/> + Cardinal Cajetan, On the Prayer of the Consecration<br/> + S. Augustine, <i>Of Divers Questions</i>, iv. +<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span></p> + +<h3><a name="question-lxxxiii-i" id="question-lxxxiii-i"></a>I</h3> + +<h3>Is Prayer an Act of the Appetitive Powers?</h3> + +<p>S. Isidore says<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a>: "To pray is the same thing as +to speak." Speaking, however, belongs to the +intellect. Hence prayer is not an act of the appetitive, +but of the intellectual faculties.</p> + +<p>According to Cassiodorus, on those words of the +Psalmist: <i>Hear my prayer, O Lord, and my supplication, +give ear to my tears</i>,<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> prayer means "the +lips' reasoning." Now there is this difference +between the speculative and the practical reason, +that the speculative reason merely apprehends +things, while the practical reason not only apprehends +things, but actually causes them. But one +thing is the cause of another in two ways: in one +way, perfectly—namely, as inducing a necessity—as +happens when the effect comes entirely under the +power of a cause; in another way, imperfectly—namely, +by merely disposing to it—as happens +when an effect is not entirely under the power +of a cause.</p> + +<p>And so, too, reason is in two ways the cause of +certain things: in one way as imposing a necessity; +and in this way it belongs to the reason to command +not merely the lower faculties and the bodily +members, but even men who are subject to us, +and this is done by giving commands. In another +way as inducing, and in some sort disposing to, an +effect; and in this way the reason asks for something +to be done by those who are subject to it, +whether they be equals or superiors.<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span></p> + +<p>But both of these—namely, to command something, +or to ask or beg for something to be done—imply +a certain arrangement—as when a man +arranges for something to be done by somebody +else. And in this respect both of these acts come +under the reason whose office it is to arrange. +Hence the Philosopher says<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a>: "Reason asks for +the best things."</p> + +<p>Here, then, we speak of prayer as implying a +certain asking or petition, for, as S. Augustine +says<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a>: "Prayer is a certain kind of petition"; +so, too, S. John Damascene says<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a>: "Prayer is the +asking of fitting things from God."</p> + +<p>Hence it is clear that the prayer of which we +are here speaking is an act of the reason.</p> + +<p>Some, however, think that prayer is an act of +the appetitive powers, thus:</p> + +<p>1. The whole object of prayer is to be heard, +and the Psalmist says that it is our desires which +are heard: <i>The Lord hath heard the desire of the +poor.</i><a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> Prayer, then, is desire; but desire is an +act of the appetitive powers.</p> +<p><span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span></p> +<div class="blockquot"><p>But the Lord is said to hear the desires of +the poor either because their desire is the +reason why they ask—since our petitions are +in a certain sense the outward expression of +our desires; or this may be said in order to +show the swiftness with which He hears them—even +while things are only existing in the +poor man's desire; God hears them even +before they are expressed in prayer. And +this accords with the words of Isaias: <i>And it +shall come to pass that before they shall call +I will hear, as they are yet speaking I will +hear.</i><a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a></p></div> + +<p>2. Again, Denis the Areopagite says: "But +before all things it is good to begin with prayer, +as thereby giving ourselves up to and uniting ourselves +with God."<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> But union with God comes +through love, and love belongs to the appetitive +powers; therefore prayer, too, would seem to +belong to the appetitive powers.</p> + +<div class="blockquot"><p>But the will moves the reason to its end +or object. Hence there is nothing to prevent +the reason, under the direction of the will, +from tending to the goal of charity, which is +union with God. Prayer, however, tends +towards God—moved, that is, by the will, +which itself is motived by charity—in two +ways: in one way by reason of that which is +asked for, since in prayer we have particularly +to ask that we may be united with God, +according to those words: <i>One thing I have +asked of the Lord, this will I seek after, that I +may dwell in the house of the Lord all the days +of my life.</i><a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> And in another way prayer tends +towards God—by reason, namely, of the petitioner +himself; for such a one must approach +him from whom he asks something, and this +either bodily, as when he draws nigh to a man, +or mentally, as when he draws nigh to God.</p></div><p><span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span></p> + +<div class="blockquot"><p>Hence the same Denis says: "When we invoke +God in prayer we are before Him with +our minds laid bare." In the same sense +S. John Damascene says: "Prayer is the +ascent of the mind towards God."</p></div> + +<p><i>Cajetan:</i> Prayer demands of the petitioner a twofold +union with God: the one is general—the union, +that is, of friendship—and is produced by charity, +so that further on<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> we shall find the friendship +arising from charity enumerated among the conditions +for infallibly efficacious prayer. The second +kind of union may be termed substantial union; it +is the effect of prayer itself. It is that union of +application by which the mind offers itself and all +it has to God in service—viz., by devout affections, +by meditations, and by external acts. By such +union as this a man who prays is inseparable from +God in his worship and service, just as when one +man serves another he is inseparable from him in +his service (<i>on</i> 2. 2. 83. 1).</p> + +<div class="blockquot"><p>"And now, O Lord, Thou art our Father, and we +are clay: and Thou art our Maker, and we are all +the works of Thy hands. Be not very angry, O +Lord, and remember no longer our iniquity: behold, +see we are all Thy people."<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p></div> + + +<h3><a name="question-lxxxiii-ii" id="question-lxxxiii-ii"></a>II</h3> + +<h3>Is It Fitting To Pray?</h3> + + +<p>In S. Luke's Gospel we read: <i>We ought always +to pray and not to faint.</i><a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a></p> + +<p>A threefold error regarding prayer existed +amongst the ancients; for some maintained that<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span> +human affairs were not directed by Divine Providence; +whence it followed that it was altogether +vain to pray or to worship God; of such we read: +<i>You have said, he laboureth in vain that serveth God</i>.<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> +A second opinion was that all things, even human +affairs, happened of necessity—whether from the +immutability of Divine Providence, or from a +necessity imposed by the stars, or from the connection +of causes; and this opinion, of course, +excluded all utility from prayer. A third opinion +was that human affairs were indeed directed by +Divine Providence, and that human affairs did +not happen of necessity, but that Divine Providence +was changeable, and that consequently its +dispositions were changed by our prayers and by +other acts of religious worship. These views, however, +have elsewhere been shown to be wrong.</p> + +<p>Consequently we have so to set forth the utility of +prayer as neither to make things happen of necessity +because subject to Divine Providence, nor to +suggest that the arrangements of Divine Providence +are subject to change.</p> + +<p>To bring this out clearly we must consider that +Divine Providence not merely arranges what effects +shall take place, but also from what causes they +shall proceed, and in what order.</p> + +<p>But amongst other causes human acts are causes +of certain effects. Hence men must do certain +things, not so that their acts may change the +Divine arrangement, but that by their acts they +may bring about certain effects according to the +order arranged by God; and it is the same with<span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span> +natural causes. It is the same, too, in the case of +prayer. For we do not pray in order to change +the Divine arrangements, but in order to win that +which God arranged should be fulfilled by means +of prayers; or, in S. Gregory's words: "Men by +petitioning may merit to receive what Almighty +God arranged before the ages to give them."<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a></p> + +<p>Some, however, maintain that prayer is futile, +thus:</p> + +<p>1. Prayer seems to be necessary in order that +we may bring our wants to the notice of Him to +Whom we make the petition. But our Lord says: +<i>Your Father knoweth that ye have need of all these +things.</i><a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a></p> + +<div class="blockquot"><p>But it is not necessary for us to set forth +our petitions before God in order to make +known to Him our needs or desires, but rather +that we ourselves may realize that in these +things it is needful to have recourse to the +Divine assistance.</p></div> + +<p>2. Again, by prayer the mind of him to whom +it is made is prevailed upon to grant what is asked +of him; but the mind of God is unchangeable +and inflexible: <i>The Triumpher in Israel will not +spare, and will not be moved to repentance; for He +is not a man that He should repent.</i><a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> Consequently +it is unavailing to pray to God.</p> + +<div class="blockquot"><p>But our prayers do not aim at changing the +Divine arrangements, but at obtaining by our +prayers what God has arranged to give us.</p></div><p><span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span></p> + +<p>3. Lastly, it is more generous to give to one +who does not ask than to one who asks, for, as +Seneca remarks: "Nothing is bought at a dearer +price than what is bought with prayers."<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> +Whereas God is most generous.</p> + +<div class="blockquot"><p>God, indeed, bestows on us many things out +of His generosity, even things for which we +do not ask; but He wishes to grant us some +things on the supposition that we ask for +them. And this is for our advantage, for it +is intended to beget in us a certain confidence +in having recourse to God, as well as to make +us recognize that He is the Author of all good +to us. Hence S. Chrysostom says: "Reflect +what great happiness is bestowed upon you, +what glory is given you, namely, to converse +in your prayers with God, to join in colloquy +with Christ, and to beg for what you wish or +desire."<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a></p></div> + +<p><i>Cajetan:</i> Notice how foolish are some Christians +who, when desirous of reaching certain ends attainable +by nature or art, are most careful to apply such +means, and would rightly regard their hopes as +vain unless they applied them; and yet at the +same time they have quite false notions of the +fruits to be derived from prayer: as though prayer +were no cause at all, or at least but a remote one! +Whence it comes to pass that, having false ideas +about the causes, they fail to reap any fruit (<i>on</i> +2. 2. 83. 2).<span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span></p> + +<p><i>S. Augustine:</i> But some may say: It is not so +much a question whether we are to pray by words +or deeds as whether we are to pray at all if God +already knows what is needful for us. Yet the +very giving ourselves to prayer has the effect of +soothing our minds and purifying them; it makes +us more fit to receive the Divine gifts which are +spiritually poured out upon us. For God does not +hear us because of a display of prayer on our part; +He is always ready, indeed, to give us His light, not, +indeed, His visible light, but the light of the intellect +and the spirit. It is we who are not always prepared +to receive it, and this because we are preoccupied +with other things and swallowed up in the darkness +resulting from desire of the things of earth. +When we pray, then, our hearts must turn to God, +Who is ever ready to give if only we will take +what He gives. And in so turning to Him we +must purify the eye of our mind by shutting out +all thought for the things of time, that so—with +single-minded gaze—we may be able to bear that +simple light that shines divinely, and neither sets +nor changes. And not merely to bear it, but even +to abide in it; and this not simply without strain, +but with a certain unspeakable joy. In this joy +the life of the Blessed is truly and really perfected +(<i>On the Sermon on the Mount</i>, II. iii. 14).</p> + +<p><i>S. Augustine:</i> He could have bestowed these +things on us even without our prayers; but He +wished that by our prayers we should be taught +from Whom these benefits come. For from whom +do we receive them if not from Him from Whom we +are bidden to ask them? Assuredly in this matter<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span> +the Church does not demand laborious disputations; +but note Her daily prayers: She prays +that unbelievers may believe: God then brings +them to the Faith. She prays that the faithful +may persevere: God gives them perseverance to +the end. And God foreknew that He would do +these things. For this is the predestination of the +Saints whom <i>He chose in Christ before the foundation +of the world</i><a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a> (<i>Of the Gift of Perseverance</i>, vii. 15).</p> + +<div class="blockquot"><p>"Thou hast taught me, O God, from my youth; +and till now I will declare Thy wonderful works. +And unto old age and grey hairs, O God, forsake +me not, until I shew forth Thy arm to all the generation +that is to come."<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a></p></div> + + +<h3><a name="question-lxxxiii-iii" id="question-lxxxiii-iii"></a>III</h3> + +<h3>Is Prayer an Act of the Virtue of Religion?</h3> + + +<p>In Ps. cxl. 2 we read: <i>Let my prayer be directed +as incense in Thy sight</i>, and on these words the +Gloss remarks: "According to this figure, in the +Old Law incense was said to be offered as an odour +of sweetness to the Lord." And this comes under +the virtue of religion. Therefore prayer is an act +of religion.</p> + +<p>It properly belongs to the virtue of religion to +give due reverence and honour to God, and hence +all those things by which such reverence is shown +to God come under religion. By prayer, however, +a man shows reverence to God inasmuch as he +submits himself to Him and, by praying, acknowledges +that he needs God as the Author of all +his good. Whence it is clear that prayer is properly +an act of religion.<span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> + +<p>Some, however, maintain that prayer is not an +act of the virtue of religion, thus:</p> + +<p>1. Prayer is rather the exercise of the Gift of +Understanding than of the virtue of religion. +For the virtue of religion comes under Justice; +it is therefore resident in the will. But prayer +belongs to the intellectual faculties, as we have +shown above.</p> + +<div class="blockquot"><p>But we must remember that the will moves +the other faculties of the soul to their objects or +ends, and that consequently the virtue of +religion, which is in the will, directs the acts +of the other faculties in the reverence they +show towards God. Now amongst these other +faculties of the soul the intellect is the noblest +and the most nigh to the will; consequently, +next to devotion, which belongs to the will +itself, prayer, which belongs to the intellective +part, is the chief act of religion, for by it +religion moves a man's understanding towards +God.</p></div> + +<p>2. Again, acts of worship fall under precept, +whereas prayer seems to fall under no precept, but +to proceed simply from the mere wish to pray; for +prayer is merely asking for what we want; consequently +prayer is not an act of the virtue of +religion.<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span></p> + +<div class="blockquot"><p>Yet not only to ask for what we desire, but +to desire rightly, falls under precept; to desire, +indeed, falls under the precept of charity, but +to ask falls under the precept of religion—the +precept which is laid down in the words: <i>Ask +and ye shall receive</i>.<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a></p></div> + +<p>3. Lastly, the virtue of religion embraces due +worship and ceremonial offered to the Divinity; +prayer, however, offers God nothing, but only +seeks to obtain things from Him.</p> + +<div class="blockquot"><p>In prayer a man offers to God his mind, +which he subjects to Him in reverence, and +which he, in some sort, lays bare before Him—as +we have just seen in S. Denis's words. +Hence, since the human mind is superior to +all the other exterior or bodily members, and +also to all exterior things which have place in +the Divine worship, it follows that prayer, too, +is pre-eminent among the acts of the virtue +of religion.</p></div> + +<p><i>Cajetan:</i> In prayer or petition there are three +things to be considered: the thing petitioned for, +the actual petition, and the petitioner. As far, +then, as the thing petitioned for is concerned, we +give nothing to God when we pray; rather we ask +Him to give us something. But if we consider the +actual petition, then we do offer something to +God when we pray. For the very act of petitioning +is an act of subjection; it is an acknowledgment +of God's power. And the proof of this is that proud +men would prefer to submit to want rather than +humble themselves by asking anything of others. +Further, the petitioner, by the very fact that he +petitions, acknowledges that he whom he petitions<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span> +has the power to assist him, and is merciful, or just, +or provident; it is for this reason that he hopes to be +heard. Hence petition or prayer is regarded as an +act of the virtue of religion, the object of which +is to give honour to God. For we honour God by +asking things of Him, and this by so much the +more as—whether from our manner of asking or +from the nature of what we ask for—we acknowledge +Him to be above all things, to be our Creator, +our Provider, our Redeemer, etc. And this is what +S. Thomas points out in the body of the Article. +But if we consider the petitioner: then, since man +petitions with his mind—for petition is an act of +the mind—and since the mind is the noblest thing +in man, it follows that by petitioning we submit +to God that which is noblest in us, since we use it +to ask things of Him, and thereby do Him honour. +Thus by prayer we offer our minds in sacrifice to +God; so, too, by bending the knee to Him we offer +to Him and sacrifice to Him our knees, by using +them to His honour (<i>on</i> 2. 2. 83. 3).</p> + +<p><i>S. Augustine:</i> I stand as a beggar at the gate, +He sleepeth not on Whom I call! Oh, may He +give me those three loaves! For you remember the +Gospel? Ah! see how good a thing it is to know +God's word; those of you who have read it are +stirred within yourselves! For you remember +how a needy man came to his friend's house and +asked for three loaves. And He says that he +sleepily replied to him: "I am resting, and my +children are with me asleep." But he persevered in +his request, and wrung from him by his importunity +what his deserts could not get. But God<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span> +wishes to give; yet only to those who ask—lest +He should give to those who understand not. He +does not wish to be stirred up by your weariness! +For when you pray you are not being troublesome +to one who sleeps; <i>He slumbereth not nor sleeps +that keepeth Israel.</i><a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a> ... He, then, sleeps not; see you +that your faith sleeps not! (<i>Enarr. in Ps.</i> cii. 10).</p> + +<p><i>S. Augustine:</i> Some there are who either do not +pray at all, or pray but tepidly; and this because, +forsooth, they have learnt from the Lord Himself<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> +that God knows, even before we ask Him, what is +necessary for us. But because of such folk are we +to say that these words are not true and therefore +to be blotted out of the Gospel? Nay, rather, since +it is clear that God gives some things even to those +who do not ask—as, for instance, the beginnings of +faith—and has prepared other things for those +only who pray for them—as, for instance, final +perseverance—it is evident that he who fancies +he has this latter of himself does not pray to have +it (<i>Of the Gift of Perseverance</i>, xvi. 39).</p> + +<div class="blockquot"><p>"I will sing to the Lord as long as I live; I will +sing praise to my God while I have my being. Let +my speech be acceptable to Him; but I will take +delight in the Lord."<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a></p></div> + + +<h3><a name="question-lxxxiii-iv" id="question-lxxxiii-iv"></a>IV</h3> + +<h3>Ought We To Pray To God Alone?</h3> + +<p>In Job v. 1 we read: <i>Call, now, if there be any +that will answer thee, and turn to some of the Saints.</i></p> + +<p>Prayer is addressed to a person in two ways: +in one way as a petition to be granted by him;<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span> +in another way as a petition to be forwarded by +him. In the former way we only pray to God, +for all our prayers ought to be directed to the +attaining of grace and glory, and these God alone +gives: <i>The Lord will give grace and glory.</i><a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> But in +the latter way we set forth our prayers both to +the holy Angels and to men; and this, not that +through their intervention God may know our +petitions, but rather that by their prayers and +merits our petitions may gain their end. Hence it +is said in the Apocalypse: <i>And the smoke of the +incense of the prayers of the Saints ascended up +before God from the hand of the Angel.</i><a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> And this is +clearly shown, too, from the style adopted by the +Church in her prayers: for of the Holy Trinity +we pray that mercy may be shown us; but of all +the Saints, whomsoever they may be, we pray that +they may intercede for us.</p> + +<p>Some, however, maintain that we ought to pray +to God alone, thus:</p> + +<p>1. Prayer is an act of the virtue of religion. +But only God is to be worshipped by the virtue +of religion. Consequently it is to Him alone that +we should pray.</p> + +<div class="blockquot"><p>But in our prayers we only show religious +worship to Him from Whom we hope to +obtain what we ask, for by so doing we confess +Him to be the Author of all our goods; but we +do not show religious worship to those whom +we seek to have as intercessors with us before +God.</p></div> + +<p>2. Again, prayer to those who cannot know what<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span> +we pray for is idle. But God alone can know our +prayers, and this because prayer is frequently a +purely interior act of which God alone is cognizant, +as the Apostle says: <i>I will pray with the spirit. +I will pray also with the understanding</i>;<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> and also +because, as S. Augustine says<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a>: The dead know not, +not even the Saints, what the living—not even +excepting their own children—are doing.</p> + +<div class="blockquot"><p>It is true that the dead, if we consider only +their natural condition, do not know what is +done on earth, and especially do they not know +the interior movements of the heart. But to +the Blessed, as S. Gregory says,<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> manifestation +is made in the Divine Word of those things +which it is fitting that they should know as +taking place in our regard, even the interior +movements of the heart. And, indeed, it is +most befitting their state of excellence that +they should be cognizant of petitions addressed +to them, whether vocally or mentally. Hence +through God's revelation they are cognizant of +the petitions which we address them.</p></div> + +<p>3. Lastly, some say: if we do address prayers +to any of the Saints, the sole reason for doing so +lies in the fact that they are closely united to God. +But we do not address prayers to people who, while +still living in this world, are closely knit to God, +nor to those who are in Purgatory and are united to +Him. There seems, then, to be no reason why we +should address prayers to the Saints in Paradise.<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span></p> + +<div class="blockquot"><p>But they who are still in the world or in +Purgatory do not as yet enjoy the vision of +the Divine Word so as to be able to know what +we think or say, hence we do not implore their +help when we pray; though when talking with +living people we do ask them to help us.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> It is no great thing to live long, +nor even to live for ever; but it is indeed a great +thing to live well. Oh, let us love eternal life! +And we realize how earnestly we ought to strive for +that eternal life when we note how men who love +this present temporal life so work for it—though +it is to pass away—that, when the fear of death +comes, they strive all they can, not, indeed, to do +away with death, but to put death off! How men +labour when death approaches! They flee from it; +they hide from it; they give all they have; they try +to buy themselves off; they work and strive; they +put up with tortures and inconveniences; they call +in physicians; they do everything that lies within +their power! Yet even if they spend all their toil and +their substance, they can only secure that they may +live a little longer, not that they may live for ever! +If, then, men spend such toil, such endeavour, so +much money, so much anxiety, watchfulness, and +care, in order to live only a little longer, what ought +we not to do that we may live for ever? And +if we call them prudent who take every possible +precaution to stave off death, to live but a few +days more, to save just a few days, then how +foolish are they who so pass their days as to lose +the Day of Eternity! (<i>Sermon</i>, cxxvii. 2).<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span></p> + +<div class="blockquot"><p>"May God have mercy on us, and bless us: may +He cause the light of His countenance to shine +upon us, and may He have mercy on us. That we +may know Thy way upon earth: Thy salvation in +all nations. Let people confess to Thee, O God: +let all people give praise to Thee. Let the nations +be glad and rejoice: for Thou judgest the people +with justice, and directest the nations upon earth. +Let the people, O God, confess to Thee: let all the +people give praise to Thee: the earth hath yielded +her fruit. May God, our God bless us, may God +bless us: and all the ends of the earth fear +Him."<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a></p></div> + + +<h3><a name="question-lxxxiii-v" id="question-lxxxiii-v"></a>V</h3> + +<h3>Should We in our Prayers ask for Anything +Definite from God?</h3> + +<p>Our Lord taught the disciples to ask definitely +for the things which are contained in the petitions +of the Lord's Prayer: <i>Thus shalt thou pray.</i><a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a></p> + +<p>Maximus Valerius tells of Socrates<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a> that he +"maintained that nothing further should be asked +of the immortal gods save that they should give us +good things; and this on the ground that they knew +well what was best for each individual, whereas we +often ask in our prayers for things which it would +be better not to have asked for." And this opinion +has some truth in it as regards those things which +can turn out ill, or which a man can use well or +ill, as, for example, riches which, as the same +Socrates says, "have been to the destruction of +many; or honours which have ruined many; or<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span> +the possession of kingdoms, the issues of which +are so often ill-fated; or splendid matrimonial +alliances, which have sometimes proved the ruin +of families." But there are certain good things of +which a man cannot make a bad use—those, namely, +which cannot have a bad issue. And these are the +things by which we are rendered blessed and by +which we merit beatitude; these are the things +for which the Saints pray unconditionally: <i>Show +us Thy Face and we shall be saved</i>;<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a> and again: +<i>Lead me along the path of Thy commandments</i>.<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a></p> + +<p>Some, however, say that we ought not in +our prayers to ask for definite things from God, +thus:</p> + +<p>1. S. John Damascene defines prayer as "asking +from God things that are fitting";<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> consequently +prayer for things which are not expedient is of no +efficacy, as S. James says: <i>You ask and receive +not, because you ask amiss</i>.<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> Moreover, S. Paul +says: <i>We know not what we should pray for as +we ought</i>.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a></p> + +<div class="blockquot"><p>But it is also true that though a man cannot +of himself know what he ought to pray for, +yet, as the Apostle says in the same place: +<i>In this the Spirit helpeth our infirmity</i>—namely, +in that, by inspiring us with holy desires, He +makes us ask aright. Hence Our Lord says +that the true adorers <i>must adore in spirit and +in truth</i>.<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a></p></div> +<p><span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span></p> +<p>2. Further, he who asks from another some +definite thing strives to bend that other's will to +do what the petitioner wants. But we ought not +to direct our prayers towards making God will what +we will, but rather we should will what He wills—as +the Gloss says on the words of Ps. xxxii. 1: +<i>Rejoice in the Lord, O ye just!</i> It would seem, +therefore, that we ought not to ask for definite +things from God when we pray.</p> + +<div class="blockquot"><p>Yet when in our prayers we ask for things +which appertain to our salvation, we are conforming +our will to the will of God, for of His +will it is said: <i>He will have all men to be saved</i>.<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a></p></div> + +<p>3. Lastly, evil things cannot be asked from God; +and He Himself invites us to receive good things. +But it is idle for a person to ask for what he is +invited to receive.</p> + +<div class="blockquot"><p>God, it is true, invites us to receive good +things; but He wishes us to come to them—not, +indeed, by the footsteps of the body—but +by pious desires and devout prayers.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> Fly, then, by unwavering faith +and holy habits, fly, brethren, from those torments +where the torturers never desist, and where the +tortured never die; whose death is unending, and +where in their anguish they cannot die. But burn +with love for and desire of the eternal life of the +Saints where there is no longer the life of toil +nor yet wearisome repose. For the praises of +God will beget no disgust, neither will they ever<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span> +cease. There will there be no weariness of the +soul, no bodily fatigue; there will there be no wants: +neither wants of your own which will call for succour, +nor wants of your neighbour demanding your +speedy help. God will be all your delight; there +will ye find the abundance of that Holy City that +from Him draws life and happily and wisely lives in +Him. For there, according to that promise of His +for which we hope and wait, we shall be made equal +to the Angels of God; and equally with them shall +we then enjoy that vision of the Holy Trinity in +which we now but walk by faith. For we now +believe what we do not see, that so by the merits +of that same faith we then may merit to see what +we believe, and may so hold fast to it that the +Equality of Father, Son, and Holy Ghost, and the +Unity of the Trinity, may no longer come to us +under the garb of faith, nor be the subject of contentious +talk, but may rather be what we may +drink in in purest and deepest contemplation amid +the silence of Eternity (<i>De Catechizandis Rudibus</i>, +xxv. 47).</p> + +<p><i>S. Augustine:</i> O Lord, my God, give me what +Thou biddest and then bid what Thou wilt! Thou +biddest us be continent. <i>And I knew</i>, as a certain +one says, <i>that I could not otherwise be continent +save God gave it, and this also was a point of wisdom +to know Whose gift it was</i>. Now by continence we +are knit together and brought back into union +with that One from Whom we have wandered +away after many things. For he loves Thee but +little who loves other things with Thee, and loves +them not for Thee! O Love that ever burnest<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span> +and wilt never be extinguished! O Charity! O +Lord, my God, set me on fire! Thou dost bid +continence? Then give me what Thou biddest +and bid what Thou wilt! (<i>Confessions</i>, X. xxix.).</p> + +<p><i>S. Augustine:</i> O Lord, my God, listen to my +prayer and mercifully hear my desire! For my +desire burns not for myself alone, but fraternal +charity bids it be of use. And Thou seest in my +heart that it is so; for I would offer to Thee in +sacrifice the service of my thoughts and of my +tongue. Grant me then what I may offer to Thee. +For I am needy and poor, and Thou art rich +towards all that call upon Thee; for in peace and +tranquillity hast Thou care for us. Circumcise, +then, my lips, within and without, from all rashness +and all untruthfulness. May Thy Scriptures be +my chaste delight; may I never be deceived in +them nor deceive others out of them. Attend, O +Lord, and have mercy upon me, O Lord, my God. +Thou art the Light of the blind, the Strength of +the weak, and so, too, art Thou the Light of them +that see and the Strength of them that are +strong. Look, then, on my soul, and hear me +when I cry from out the depths! (<i>Confessions</i>, +XI. ii. 2).</p> + +<div class="blockquot"><p>"Look down from Heaven, and behold from Thy +holy habitation and the place of Thy glory: where +is Thy zeal, and Thy strength, the multitude of +Thy bowels, and of Thy mercies? they have held +back themselves from me. For Thou art our Father, +and Abraham hath not known us, and Israel hath +been ignorant of us: Thou, O Lord, art our Father, +our Redeemer, from everlasting is Thy Name."<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a></p></div> +<p><span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> +<h3><a name="question-lxxxiii-vi" id="question-lxxxiii-vi"></a>VI</h3> + +<h3>Ought We in our Prayers to ask for Temporal +Things from God?</h3> + +<p>We have the authority of the Book of Proverbs +for answering in the affirmative, for there we read<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a>: +<i>Give me only the necessaries of life</i>.</p> + +<p>S. Augustine says to Proba<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a>: "It is lawful to pray for +what it is lawful to desire." But it is lawful to desire +temporal things, not indeed as our principal aim or +as something which we make our end, but rather +as props and stays which may be of assistance to us +in our striving for the possession of God; for by such +things our bodily life is sustained, and such things, +as the Philosopher says, co-operate organically to +the production of virtuous acts.<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> Consequently it +is lawful to pray for temporal things. And this is +what S. Augustine means when he says to Proba: +"Not unfittingly does a person desire sufficiency +for this life when he desires it and nothing more; +for such sufficiency is not sought for its own sake +but for the body's health, and for a mode of life +suitable to a man's position so that he may not +be a source of inconvenience to those with whom +he lives. When, then, we have these things we +must pray that we may retain them, and when we +have not got them we must pray that we may have +them."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p> + +<p>Some, however, argue that we ought not to pray +for temporal things, thus:</p> + +<p>1. What we pray for we seek. But we are forbidden<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span> +to seek for temporal things, for it is said: +<i>Seek ye therefore first the kingdom of God, and His +justice, and all these things shall be added unto you</i>,<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> +those temporal things, namely, which He says are +not to be sought but which are to be added to the +things which we seek.</p> + +<div class="blockquot"><p>But temporal things are to be sought +secondarily not primarily. Hence S. Augustine<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a>: +"When He says the former is <i>to be +sought first</i> (namely the kingdom of God), He +means that the latter (namely temporal good +things) are to be sought afterwards; not <i>afterwards</i> +in point of time, but <i>afterwards</i> in point +of importance; the former as our good, the +latter as our need."</p></div> + +<p>2. Again, we only ask for things about which +we are solicitous. But we are not allowed to be +solicitous about temporal concerns: <i>Be not solicitous +for your life, what ye shall eat</i><a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a>....</p> + +<div class="blockquot"><p>But not all solicitude about temporal affairs +is forbidden, only such as is superfluous and +out of due order.</p></div> + +<p>3. Further, we ought in prayer to uplift our +minds to God. But by asking for temporal things +in prayer our mind descends to things beneath it, +and this is contrary to the teaching of the Apostle: +<i>While we look not at the things which are seen, but +at the things which are not seen. For the things +which are seen are temporal: but the things which +are not seen are eternal.</i><a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a></p> +<p><span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span></p> +<div class="blockquot"><p>When our mind is occupied with temporal +affairs so as to set up its rest in them then it +remains in them, and is depressed by them; +but when the mind turns to them as a means +of attaining to eternal life it is not depressed +by them, but rather uplifted by them.</p></div> + +<p>4. Lastly, men ought not to pray except for +things useful and good. But temporal possessions +are at times hurtful, and this not merely spiritually +but even temporally; hence a man ought not to +ask them of God.</p> + +<div class="blockquot"><p>But it is clear that since we do not seek +temporal things primarily or for their own +sake, but with reference to something else, +we consequently only ask them of God according +as they may be expedient for our salvation.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine: Lord, all my desire is before Thee, +and my groaning is not hid from Thee!</i><a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> It is not +before men who cannot see the heart, but <i>before +Thee is all my desire</i>! And let your desires, too, be +before Him, and your Father Who seeth in secret +will repay thee. For your very desire is a prayer, +and if your desire is continual your prayer, too, is +continual. Not without reason did the Apostle +say: <i>Pray without ceasing</i>.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> Yet can we genuflect +without ceasing? Can we prostrate without ceasing? +Can we lift up our hands without ceasing? +How, then, does he say: <i>Pray without ceasing</i>? +If by <i>prayer</i> he meant such things as these +then I think we could not pray without ceasing. +But there is another prayer, an interior prayer,<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span> +which is without ceasing—<i>desire</i>. Whatever else +you do, if only you desire that <i>rest</i><a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> you cease not +to pray. If you wish to pray without ceasing then +desire without ceasing. Your continual desire is +your continual voice; but you will be silent if you +cease to love (<i>Enarr. in Ps.</i> xxxvii. 10).</p> + +<p><i>S. Augustine:</i> But all these things are the gifts +of my God; I did not give them to myself; they are +good, and all these things am I. He then is good +Who made me; nay, He Himself is my Good, and +in Him do I rejoice for all the good things which I +had even as a boy! But in this did I sin that, not +in Him but in His creatures did I seek myself and +other pleasures, high thoughts and truths. Thus +it was that I fell into sorrow, confusion, and error. +Thanks be to Thee, my Sweetness, my Honour +and my Trust, O my God! Thanks be to Thee +for Thy gifts! But do Thou keep them for me! +For so doing Thou wilt be keeping me, and those +things which Thou hast given me will be increased +and perfected, and I myself shall be with Thee, for +even that I should be at all is Thy gift to me! +(<i>Confessions</i>, I. xx. 2).</p> + +<p><i>S. Augustine:</i> But I forget not, neither will I +keep silence regarding the severity of Thy scourge +and the wondrous swiftness of Thy mercy. Thou +didst torture me with toothache; and when the +pain had become so great that I could not even +speak, it came into my mind to tell all my friends +who were there to pray to Thee for me, to Thee the +God of all manner of succour. And I wrote my +request on a wax tablet and I gave it them to read.<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span> +And hardly had we bent the knee in humble prayer +than the pain fled! But what a pain it was! And +how did it disappear? I was terrified, I confess +it, O Lord my God! Never in all my life had I +felt anything like it! (<i>Confessions</i>, IX. iv. 12).</p> + +<p>It is narrated of S. Thomas that when at Paris +it happened that having to lecture at the University +on a subject which he had commenced the day +before, he rose at night to pray as was his wont, +but discovered that a tooth had suddenly pushed +its way through his gums in such a way that he +could not speak. His companion suggested that +since it was an inopportune time for procuring +assistance a message should be sent to the University +stating what had happened and pointing +out that the lecture could not be given till the tooth +had been removed by a surgeon. But S. Thomas, +reflecting upon the difficulty in which the University +would be placed, considering also the danger which +might arise from the removal of the tooth in the +way suggested, said to his companion: I see no +remedy save to trust to God's Providence. He +then betook himself to his accustomed place of +prayer, and for a long space besought God with +tears to grant him this favour, leaving himself +entirely in His hands. And when he had thus +prayed he took the tooth between his fingers, and +it came out at once without the slightest pain or +wrench, and he found himself freed from the +impediment to his speech which it had caused. +This tooth he carried about with him for a long +time as a reminder of an act of Divine loving-kindness +such as he was anxious not to forget, for<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span> +forgetfulness is the mother of ingratitude; he +wished it, too, to move him to still greater confidence +in the power of prayer which had on that +occasion been so quickly heard (see <i>Vita S. +Thomæ</i>, Bollandists, March 7, vol. i., 1865, pp. 673, +704, 712).</p> + +<p><i>S. Augustine:</i> But temporal things are sometimes +for our profit, sometimes for our hurt. For +many poverty was good, wealth did them harm. +For many a hidden life was best, high station did +them harm. And on the other hand money was +good for some, and dignities, too, were good for +them—good, that is, for those who used them well; +but such things did harm when not taken away +from those who used them ill. Consequently, +brethren, let us ask for these temporal things with +moderation, being sure that if we do receive them, +He gives them Who knoweth what is best suited +to us. You have asked for something, then, and +what you asked for has not been given you? +Believe in your Father Who would give it you if it +were expedient for you (<i>Sermon</i>, lxxx. 7).</p> + +<p><i>S. Augustine:</i> Sometimes God in His wrath +grants what you ask; at other times in His mercy +He refuses what you ask. When, then, you ask +of Him things which He praises, which He commands, +things which He has promised us in the +next world, then ask in confidence and be instant +in prayer as far as in you lies, that so you may +receive what you ask. For such things as these +are granted by the God of mercy; they flow not +from His wrath but from His compassion. But +when you ask for temporal things, then ask with<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span> +moderation, ask with fear; leave all to Him so that +if they be for your profit He may give them you, if +they be to your hurt He may refuse them. For what +is for our good and what is to our hurt the Physician +knoweth, not the patient (<i>Sermon</i>, cccliv. 8).</p> + +<div class="blockquot"><p>"Cast thy care upon the Lord, and He shall +sustain thee; He shall not suffer the just to waver +for ever."<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p></div> + + +<h3><a name="question-lxxxiii-vii" id="question-lxxxiii-vii"></a>VII</h3> + +<h3>Ought We To Pray for Others?</h3> + +<p>S. James, in his Epistle, says<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a>: <i>Pray for one another +that ye may be saved</i>.</p> + +<p>As we said above, we ought in prayer to ask for +those things which we ought to desire. But we +ought to desire good things not for ourselves only +but also for others, for this belongs to that charity +which we ought to exercise towards our neighbour. +Hence charity demands that we pray for others. +In accordance with this S. Chrysostom says<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a>: +"Necessity compels us to pray for ourselves, +fraternal charity urges us to pray for others. But +that prayer is more pleasing before God which +arises not so much from our needs as from the +demands of fraternal charity."</p> + +<p>Some, however, urge that we ought not to pray +for others, thus:</p> + +<p>1. We are bound in our prayer to follow the norm +which our Lord delivered to us; but in the <i>Lord's +Prayer</i> we pray for ourselves and not for others, +for we say: <i>Give us this day our daily bread</i>, etc.<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span></p> + +<div class="blockquot"><p>But S. Cyprian says:<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a> "We do not say <i>my</i> +Father, but <i>our</i> Father, neither do we say +Give <i>me</i>, but give <i>us</i>; and this because the +Teacher of Unity did not wish prayer to be +made privately, viz., that each should pray +for himself alone; for He wished one to pray +for all since He in His single Person had borne +all."</p></div> + +<p>2. Again, we pray in order to be heard; but one +of the conditions for our prayer to be heard is +that a man should pray for himself. Thus on the +words: <i>If ye ask the Father anything in My Name +He will give it you</i>,<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a> S. Augustine says:<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> "All are +heard for themselves, but not for all in general, +hence He does not say simply: <i>He will give it</i>, but +<i>He will give it you</i>."</p> + +<div class="blockquot"><p>But to pray for oneself is a condition attaching +to prayer; not indeed a condition affecting +its merit, but a condition which is necessary +if we would ensure the attainment of what +we ask. For it sometimes happens that prayer +made for another does not avail even though +it be devout and persevering and for things +pertaining to a man's salvation; and this is +because of the existence of some hindrance +on the part of him for whom we pray, as we read +in Jeremias<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a>: <i>If Moses and Samuel shall stand +before Me, My soul is not towards this people</i>. +None the less, such prayer will be meritorious +on the part of him who prays, for he prays out +of charity; thus on the words, <i>And my prayer +shall be turned into my bosom</i>,<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> the Interlinear +Gloss has: "That is, and even though it avail +not for them, yet shall I not be without my +reward."</p></div> + +<p><span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span></p><p>3. Lastly, we are forbidden to pray for others +if they are wicked, according to the words: <i>Do +not thou pray for this people ... and do not withstand +Me, for I will not hear thee</i>.<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a> And, on the +other hand, we ought not to pray for them if they +are good, for in that case they will be heard when +they pray for themselves.</p> + +<div class="blockquot"><p>But we have to pray even for sinners, that +they may be converted, and for the good, that +they may persevere and make progress. Our +prayers for sinners, however, are not heard +for all, but for some. For they are heard for +those who are predestined, not for those who +are foreknown as reprobate; just in the same +way as when we correct our brethren, such +corrections avail among the predestinate but +not among the reprobate, according to the +words: <i>No man can correct whom He hath +despised.</i><a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a> Wherefore also it is said: <i>He that +knoweth his brother to sin a sin that is not unto +death, let him ask, and life shall be given to +him who sinneth not to death.</i><a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a> But just as we +can refuse to no one, as long as he liveth on +this earth, the benefit of correction—for we +cannot distinguish between the predestinate +and the reprobate, as S. Augustine says<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a>—so +neither can we refuse to anyone the suffrage of +our prayers.</p></div> + +<p><span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span></p><p>And for good men we have to pray, and this +for a threefold reason: firstly, because the +prayers of many are more easily heard; thus +on the words: <i>I beseech ye therefore, help me +in your prayers for me</i>,<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> the Ordinary Gloss of +S. Ambrose says: "Well does the Apostle ask +his inferiors to pray for him; for even the very +least become great when many in number, +and when gathered together with one mind; +and it is impossible that the prayers of many +should not avail" to obtain, that is, what is +obtainable. And secondly, that thanks may +be returned by many for the benefits conferred +by God upon the just, for these same benefits +tend to the profit of many—as is evident from +the Apostle's words to the Corinthians.<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> And +thirdly, that those who are greater may not +therefore be proud, but may realize that they +need the suffrages of their inferiors.</p> + +<div class="blockquot"><p>"Father, I will that where I am they also whom +Thou hast given Me may be with Me; that they +may see My glory, which Thou hast given Me: +because Thou hast loved Me before the foundation +of the world."<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a></p></div> +<p><span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span></p> +<h3><a name="question-lxxxiii-viii" id="question-lxxxiii-viii"></a>VIII</h3> + +<h3>Ought We To Pray for Our Enemies?</h3> + +<p><i>But I say to you ... pray for them that persecute +and calumniate you.</i><a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a></p> + +<p>To pray for others is a work of charity, as we +have said above. Hence we are bound to pray for +our enemies in the same way as we are bound to +love them. We have already explained, in the +<i>Treatise on Charity</i>, in what sense we are bound +to love our enemies; namely, that we are bound +to love their nature, not their fault; and that to +love our enemies in general is of precept; to love +them, however, individually, is not of precept save +in the sense of being prepared to do so; a man, for +instance, is bound to be ready to love an individual +enemy and to help him in case of necessity, or if +he comes to seek his pardon. But absolutely to love +our individual enemies, and to assist them, belongs +to perfection.</p> + +<p>In the same way, then, it is necessary that in +our general prayers for others we should not exclude +our enemies. But to make special prayer for them +belongs to perfection and is not necessary, save in +some particular cases.</p> + +<p>Some, however, argue that we ought not to pray +for our enemies, thus:</p> + +<p>1. It is said in the Epistle to the Romans<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a>: <i>What +things soever were written were written for our learning</i>. +But in Holy Scripture we find many imprecations +against enemies; thus, for instance<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a>: <i>Let all my enemies +be ashamed, let them be turned back and be ashamed very speedily</i>.<span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span> +From which it would rather seem that +we ought to pray against our enemies than for them.</p> + +<div class="blockquot"><p>But the imprecations which find place in +Holy Scripture can be understood in four +different ways: first of all according as the +Prophets are wont "to predict the future under +the figure of imprecations," as S. Augustine +says<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a>; secondly, in that certain temporal evils +are sometimes sent by God upon sinners for +their amendment; thirdly, these denunciations +may be understood, not as demanding the +punishment of men themselves, but as directed +against the kingdom of sin, in the sense that +by men being corrected sin may be destroyed; +fourthly, in that the Prophets conform their +wills to the Divine Justice with regard to the +damnation of sinners who persevere in their sin.</p></div> + +<p>2. Further, to be revenged upon our enemies +means evil for our enemies. But the Saints seek +to be avenged upon their enemies: <i>How long, O +Lord, dost Thou not judge and revenge our blood +on them that dwell on the earth?</i><a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a> And in accordance +with this we find them rejoicing in the vengeance +taken upon sinners: <i>The just shall rejoice when he shall +see the revenge.</i><a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a> It would seem, then, that we ought +rather to pray against our enemies than for them.</p> +<p><span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span></p> +<div class="blockquot"><p>But, on the contrary, as S. Augustine says:<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> +"The vengeance of the martyrs is the overthrow +of the empire of sin under whose +dominion they suffered so much"; or, as he +says elsewhere<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a>: "They demand vengeance, +not by word of mouth, but by very reason, +just as the blood of Abel cried out from the +earth." Moreover, they rejoice in this vengeance, +not for its own sake, but because of +the Divine Justice.</p></div> + +<p>3. Lastly, a man's deeds and his prayers cannot +be in opposition. But men sometimes quite lawfully +attack their enemies, else all wars would be +illegal. Hence we ought not to pray for our +enemies.</p> + +<div class="blockquot"><p>But it is lawful to assail our enemies that +so they may be hindered from sin; and this is +for their good and for that of others. In the +same way, then, it is lawful to pray for temporal +evils for our enemies to the end that they +may be corrected. In this sense our deeds +and our prayers are not in opposition.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> If there were no wicked folk, then +for whom could we be supposed to pray when we are +told: <i>Pray for your enemies</i>? Perhaps you would +like to have good enemies. Yet how could that be? +For unless you yourself are bad you will not have +good people for enemies; and if, on the contrary, +you are good, then no one will be your enemy save +the wicked folk (<i>Sermon</i>, xv., <i>on Ps.</i> xxv. 8).<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span></p> + +<div class="blockquot"><p>"Have mercy upon us, O God of all, and behold +us, and shew us the light of Thy mercies: And send +Thy fear upon the nations, that have not sought +after Thee: that they may know that there is no +God beside Thee, and that they may shew forth +Thy wonders. Lift up Thy hand over the strange +nations, that they may see Thy power."<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a></p></div> + + +<h3><a name="question-lxxxiii-ix" id="question-lxxxiii-ix"></a>On the Seven Petitions of the <i>lord's Prayer</i>.</h3> + +<p>The Lord's Prayer is the most perfect of all +prayers, for, as S. Augustine says to Proba<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a>: "If +we pray rightly and fittingly we can say nothing +else but what is set down in the <i>Lord's Prayer</i>." +And since prayer is, in a sort, the interpreter of +our desires before God, we can only rightly ask in +prayer for those things which we can rightly desire. +But in the <i>Lord's Prayer</i> not only do we have +petitions for all those things which we can rightly +desire, but they are set forth in the order in which +they are to be desired. Hence this prayer not +only teaches us how to pray, but serves as the norm +of all our dispositions of mind.</p> + +<p>For it is clear that we desire first the end and +then the means to the attainment of that end. +But our end is God, towards Whom our desires tend +in two ways: first, in that we desire God's glory; +secondly, in that we desire to enjoy that glory +ourselves. The former of these pertains to that +love wherewith we love God in Himself, the latter +to that charity wherewith we love ourselves in God. +Hence the first petition runs: <i>Hallowed be Thy Name</i>,<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span> +wherein we pray for God's glory; and the second +runs: <i>Thy kingdom come</i>, wherein we pray that we +may come to the glory of His kingdom.</p> + +<p>But to this said end things lead us in two ways: +viz., either <i>essentially</i> or <i>accidentally</i>. Things which +are useful for the attainment of that end <i>essentially</i> +lead us to it. But a thing may be useful as regards +that end which is the possession of God in two ways: +namely, <i>directly and principally</i>, that is, according to +the merits by which we merit the possession of God +by obeying Him; and in accordance with this runs +the petition: <i>Thy Will be done on earth as it is in +Heaven</i>; also <i>instrumentally</i> as assisting us to merit, +whence the petition: <i>Give us this day our daily +bread</i>. And this is true whether we understand +by this "bread" that Sacramental Bread, the +daily use of Which profits man, and in Which are +comprised all the other Sacraments; or whether +we understand it of material bread so that "bread" +here means all that is sufficient for the support of +life—as S. Augustine explains it to Proba.<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> For +both the Holy Eucharist is the chief of Sacraments, +and bread is the chief of foods, whence in the +Gospel of S. Matthew we have the term "super-substantial" +or "special" applied to it, as S. +Jerome explains it.<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a></p> + +<p>And we are lead, as it were, <i>accidentally</i> to the +possession of God by the removal of impediments +from our path. Now there are three things which +impede us in our efforts after the possession of God. +The first of these is sin, which directly excludes us<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span> +from the kingdom: <i>Neither fornicators, nor idolaters, ... +etc., shall possess the kingdom of God</i>;<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> hence the +petition: <i>Forgive us our trespasses</i>.... And the +second impediment is temptation which hinders us +from obeying the Divine Will; whence the petition: +<i>And lead us not into temptation</i>; in which petition +we do not pray that we may not be tempted, but +that we may not be overcome by temptation, for +this is the meaning of being led into temptation. +And the third hindrance lies in our present penal +state which prevents us from having "the sufficiency +of life"; and for this reason we say: <i>Deliver +us from evil</i>.</p> + +<p>Some, however, argue that these seven petitions +are not very appropriate, thus:</p> + +<p>1. It seems idle to pray that that may be +hallowed which is already hallowed or holy. But +the Name of God is holy: <i>And holy is His Name</i>.<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> +Similarly, His kingdom is everlasting: <i>Thy kingdom</i>, +O Lord, <i>is a kingdom of all ages</i>.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> God's Will, too, +is always fulfilled: <i>And all My Will shall be done</i>.<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> +Hence it is idle to pray that God's Name may be +hallowed, that His kingdom may come, and that +His Will may be done.</p> +<p><span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span></p> +<div class="blockquot"><p>But, as S. Augustine says,<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> when we say, +<i>Hallowed be Thy Name</i>, we do not make this +petition as though God's Name were not holy, +but that It may be held holy by men; in +other words, that God's glory may be propagated +amongst men. And when we say, <i>Thy +kingdom come</i>, it is not as though we meant +that God did not reign, but, as S. Augustine +says to Proba<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>: "We stir up our desires for +that kingdom, that it may come upon us and +that we may reign in it." Lastly, when we +say, <i>Thy Will be done</i>, this is rightly understood +to mean: May Thy precepts be obeyed +<i>on earth as in Heaven</i>—that is, as by Angels, +so by men. These three petitions, then, will +receive their perfect fulfilment in the life to +come; but the remaining four, as S. Augustine +says, refer to the necessities of the present life.<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a></p></div> + +<p>2. But further, to depart from evil must precede +the pursuit of what is good. Hence it hardly seems +appropriate to place those petitions which are concerned +with the pursuit of what is good before those +which refer to the departing from evil.</p> + +<div class="blockquot"><p>Yet since prayer is the interpreter of our +desires the order of these petitions does not +correspond to the order of attainment but of +desire or intention; in this order, however, the +end precedes the means to the end, the pursuit +of good comes before the departure from evil.</p></div> + +<p>3. But once more, we ask for something in order +that it may be given us. But the chief gift of God +is the Holy Spirit and those things which are given +us through Him. Hence these petitions do not +seem to be very appropriate since they do not +correspond to the Gifts of the Holy Spirit.<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span></p> + +<div class="blockquot"><p>S. Augustine<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a>, however, adapts these seven +petitions to the Gifts of the Holy Spirit and +to the Beatitudes; he says: "If we have the <i>fear +of God</i> by which the poor in spirit are blessed, +we pray that God's Name may be hallowed +among men by chaste fear. If we have <i>piety</i>, +by which the meek are blessed, we pray that +His kingdom may come, that we may be meek, +and that we may not withstand It. If we +have <i>knowledge</i>, by which they that mourn are +blessed, we pray that His will may be done, +and that so we may not mourn. If we have +<i>fortitude</i>, by which they that hunger are +blessed, we pray that our daily bread may be +given us. If we have <i>counsel</i>, by which they +that are merciful are blessed, let us forgive +our debtors that we ourselves may be forgiven. +If we have <i>understanding</i>, by which the clean +of heart are blessed, let us pray that we +may not have a double heart that pursues +after temporal things whence temptations come +to us. If we have <i>wisdom</i>, whence the +peace-makers are blessed—for they shall +be called the sons of God—let us pray +that we may be delivered from evil, for that +very deliverance will make us the free sons +of God."</p></div> + +<p>4. Again, according to S. Luke,<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a> there are only +five petitions in the Lord's Prayer. Hence it +would seem superfluous to have seven in S. +Matthew.</p> +<p><span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span></p> +<div class="blockquot"><p>But, as S. Augustine says<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a>: "S. Luke only +includes five petitions and not seven in the +Lord's Prayer, for he shows that the third +petition is, in a sense, only a repetition of the +two preceding ones; by omitting it he makes +us see that God's will is more especially concerned +with our knowledge of His sanctity +and with our reigning with Him. But Luke +has omitted Matthew's last petition, <i>Deliver us +from evil</i>, in order to show us that we are +delivered from evil just precisely as we are not +led into temptation."</p></div> + +<p>5. And lastly, it seems idle to try to stir up +the benevolence of one who is beforehand with his +benevolence. But God does forestall us with His +benevolence, for <i>He hath first loved us</i>.<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> Consequently +it seems superfluous to preface our petitions +with the words <i>Our Father Who art in Heaven</i>, +words which seem intended to stir up God's +benevolence.</p> + +<div class="blockquot"><p>But we must remember that prayer is not +directed to God in order to prevail upon Him, +but in order to excite ourselves to confidence +in our petitions. And this confidence is +especially excited in us by consideration of +His love towards us whereby He wishes us +well, wherefore we say, <i>Our Father</i>; and of +His pre-eminent power whereby He is able to +assist us, whence we say, <i>Who art in Heaven</i>.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> The first three petitions of the <i>Lord's +Prayer</i> can also be referred to that which we<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span> +principally desire, so that all three regard mainly +that love wherewith we love God in Himself, and +secondarily that love wherewith we love ourselves +in God. And the proof of this is that in each of +the first three we have the pronoun <i>Thine</i>, but in +the last four the pronoun <i>our</i>. Thus the first +petition asks for the effective and enduring praise +of God's Name; the second, that He—and not the +devil, nor the world, nor the flesh, nor sin—may +reign effectively; the third, that His Will may be +effectively fulfilled. For these things are not now +absolutely so with God, and this by reason of the +multitude of sins, and also because the mode of +their present fulfilment is hidden. And the word +<i>effectively</i> is introduced into each clause by reason +of the subjoined qualification <i>on earth as it is in +Heaven</i>, for this qualifies each of the foregoing +clauses. Hence rightly do our desires first of all +aim at, wish for, and pray that—even as something +good for God Himself—He may be sanctified in +His Name; that He may be permanently uplifted +above all things—on earth as in Heaven; that He—not +sin—may reign—on earth as in Heaven; that +His Will—none other—may be done—on earth as +in Heaven (<i>on</i> 2. 2. 83. 9).</p> + +<p><i>S. Augustine:</i> O Eternal Truth, True Love and +lovable Eternity! Thou art my God; for Thee do I +sigh night and day! And when I first knew Thee +Thou didst snatch me up so that I saw that That +really was Which I saw, and that I who saw was +really not—as yet. And Thou didst beat back +my weak gaze, pouring out Thy light upon me in +its intensity; and I trembled with love and with<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span> +horror. For I found myself to be far away from +Thee in a land that was unlike Thee; it was as +though I heard Thy Voice from on high, saying: +"I am the Food of grown men, grow, and thou +shalt eat Me, but thou shalt not be changed into +Me" (<i>Confessions</i>, VII. x. 2).</p> + +<p><i>S. Augustine:</i> And the faithful are well aware +of that Spiritual Food Which you, too, will soon +know and Which you are to receive from God's +altar. It will be your food, nay, your daily food, +needful for this life. For are we not about to +receive the Eucharist wherein we come to Christ +Himself, and begin to reign with Him for ever? +The Eucharist is our daily Bread. But let us so +receive it as to be thereby refreshed, not in body +merely but in mind. For the power which we know +to be therein is the power of Unity whereby we are +brought into union with His Body and become His +members. Let us be What we receive; for then It +will be truly our daily bread.</p> + +<p>Again, what I set before you is your daily +bread; and what you hear read day by day in the +church is your daily bread; and the hymns you +hear and which you sing—they are your daily +bread. For these things we need for our pilgrimage. +But when we get There are we going to hear a book +read? Nay, we are going to hear the Word Himself; +we are going to see the Word Himself; we are +going to eat Him, to drink Him, even as the Angels +do already. Do the Angels need books, or disputations, +or readers? Nay, not so. But by seeing +they read, for they see the Truth Itself and are +sated from that Fount whence we receive but the<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span> +sprinkling of the dew (<i>Sermon</i>, lvii., <i>on S. Matt.</i> +vi. 7).</p> + +<p><i>S. Augustine:</i> When ye say <i>Give us this day +our daily bread</i>, ye profess yourselves God's beggars. +Yet blush not at it! The richest man on earth is +God's beggar. The beggar stands at the rich +man's door. But the rich man in his turn stands +at the door of one richer than he. He is begged +from, and he, too, has to beg. If he were not in +need he would not beseech God in prayer. But +what can the rich man need? I dare to say it: he +needs even his daily bread! For how is it that he +abounds with all things, save that God gave them +to him? And what will they have if God but withdraw +His hand? (<i>Sermon</i>, lvi. 9, <i>on S. Matt.</i> vi.).</p> + +<p><i>S. Augustine:</i> Think not that you have no need +to say <i>Forgive us our trespasses as we forgive them +that trespass against us</i>.... He who looks with +pleasure at what he should not—sins. Yet who +can control the glance of the eye? Indeed, some +say that the eye is so called from its swiftness +(<i>oculus a velocitate</i>). Who can control his eyes or +his ears? You can close your eyes when you like, +but how quickly they open again! You can shut +your ears with an effort; put up your hand, and +you can touch them. But if someone holds your +hands your ears remain open, and you cannot then +shut out cursing words, impure words, flattering +and deceitful words. When you hear something +which you should not—do you not sin with your +ears? What when you hear some evil thing with +pleasure? And the death-dealing tongue! How +many sins it commits! (<i>Sermon</i>, lvi. 8).<span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span></p> + +<p><i>S. Augustine:</i> Indeed, our whole righteousness—true +righteousness though it be, by reason of the +True Good to Whom it is referred, consists rather, +as long as we are in this life, in the remission of our +sins than in the perfection of our virtues. And +the proof of this is the Prayer of the whole City of +God which is in pilgrimage on this earth. For by +all Its members It cries to God: <i>Forgive us our +trespasses as we forgive them the trespass against us</i>! +And this Prayer is of no avail for those whose faith +is without works—dead; but only for those whose +faith worketh through charity. For though our +reason is indeed subject to God, yet in this our +mortal condition, in this corruptible body which +weigheth down the soul, our reason does not perfectly +control our vices, and hence such prayer as +this is needful for the righteous (<i>Of the City of God</i>, +xix. 27).</p> + +<div class="blockquot"><p>"Father, the hour is come; glorify Thy Son, +that Thy Son may glorify Thee. As Thou hast +given Him power over all flesh, that He may give +life everlasting to all whom Thou hast given Him. +And this is life everlasting, that they may know +Thee, the only true God, and Jesus Christ, Whom +Thou hast sent."<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> +<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span></p></div> + +<h3>Rhythm in Honour of the Blessed Sacrament, said to +have been composed by S. Thomas on his Death-Bed.<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a></h3> + +<div class="poem"><div class="stanza"> +<span class="i0">Adoro Te devote, latens Deitas,<br /></span> +<span class="i0">Quæ sub his figuris vere latitas;<br /></span> +<span class="i0">Tibi se cor meum totum subjicit,<br /></span> +<span class="i0">Quia Te contemplans totum deficit.<br /></span> +</div><div class="stanza"> +<span class="i0">Visus, tactus gustus, in Te fallitur,<br /></span> +<span class="i0">Sed auditu solo tuto creditur;<br /></span> +<span class="i0">Credo quidquid dixit Dei Filius,<br /></span> +<span class="i0">Nil hoc verbo veritatis verius.<br /></span> +</div><div class="stanza"> +<span class="i0">In cruce latebat sola Deitas,<br /></span> +<span class="i0">At hic latet simul et humanitas;<br /></span> +<span class="i0">Ambo tamen credens atque confitens,<br /></span> +<span class="i0">Peto quod petivit latro poenitens.<br /></span> +</div><div class="stanza"> +<span class="i0">Plagas, sicut Thomas, non intueor,<br /></span> +<span class="i0">Deum tamen meum Te confiteor;<br /></span> +<span class="i0">Fac me Tibi semper magis credere,<br /></span> +<span class="i0">In Te spem habere, Te diligere.<br /></span> +</div><div class="stanza"> +<span class="i0">O memoriale mortis Domini,<br /></span> +<span class="i0">Panis vivus, vitam præstans homini,<br /></span> +<span class="i0">Præsta meæ menti de Te vivero,<br /></span> +<span class="i0">Et Te illi semper dulce sapere.<br /></span> +</div><div class="stanza"> +<span class="i0">Pie Pellicane Jesu Domine,<br /></span> +<span class="i0">Me immundum munda Tuo Sanguine,<br /></span> +<span class="i0">Cujus una stilla salvum facere<br /></span> +<span class="i0">Totum mundum quit ab omni scelere.<br /></span> +</div><div class="stanza"> +<span class="i0">Jesu Quem velatum nunc aspicio,<br /></span> +<span class="i0">Oro fiat illud quod tam sitio,<br /></span> +<span class="i0">Ut Te revelata cernens facie,<br /></span> +<span class="i0">Visu sim beatus Tuæ gloriæ!<br /></span> +</div></div> + +<p>(An Indulgence of 100 days for the recitation of this rhythm. +<i>S. Congr. of Indulgences</i>, December 20, 1884.)</p> +<p><span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span></p> + +<h3><a name="question-lxxxiii-x" id="question-lxxxiii-x"></a>X</h3> + +<h3>Is Prayer Peculiar to Rational Creatures?</h3> + +<p>Prayer is an act of the reason, as we have shown +above. And rational creatures are so termed because +of the possession of reason. Consequently +prayer is peculiar to them.</p> + +<p>As we have said above, prayer is an act of the +reason by which a person pleads with his superior, +just in the same way as a command is an act of the +reason by which an inferior is directed to do something. +Prayer, then, properly pertains to one who +has the use of reason and who also has a superior +with whom he can plead. The Persons of the +Trinity have no superior; the brute animals have +no reason. Hence prayer belongs neither to the +Divine Persons nor to the brute creation, but is +peculiar to rational creatures.</p> + +<p>Some, however, argue that prayer cannot be +peculiar to rational creatures, thus:</p> + +<p>1. To ask and to receive belong to the same +person. But the Divine Persons receive: the Son, +namely, and the Holy Spirit. Consequently They +can also pray; indeed it is the Son Himself Who says, +<i>I will ask the Father</i>,<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> and the Apostle says of the +Holy Spirit, <i>The Spirit Himself asketh for us</i>.<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a></p> +<p><span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span></p> +<div class="blockquot"><p>But it belongs to the Divine Persons to +receive by Their nature, whereas to pray +belongs to one who receives through grace. +The Son is said to ask or pray according to +the nature He took upon Himself—that is according +to His Human, and not according to +His Divine, Nature; the Holy Spirit, too, is +said to petition because He makes us petition.</p></div> + +<p>2. But further, the Angels are superior to the +rational creation since they are intellectual substances; +but it belongs to the Angels to pray, for it +is said in the Psalm<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a>: <i>Adore Him, all ye His Angels</i>.</p> + +<div class="blockquot"><p>But the intellect and the reason are not +different faculties in us, though they do differ +in the sense that one is more perfect than the +other. Consequently the intellectual creation, +such as are the Angels, is sometimes distinguished +from the rational creation, but at +other times both are embraced under the one +term "rational." And it is in this latter sense +of the term "rational" that prayer is said to +be peculiar to the rational creation.</p></div> + +<p>3. Lastly, he prays who calls upon God; for it is +chiefly by prayer that we call upon God. But the +brute animals also call upon God, for the Psalmist +says: <i>Who giveth to beasts their food, and to the young +ravens that call upon Him.</i><a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a></p> + +<div class="blockquot"><p>But the young ravens are said to call upon God +by reason of those natural desires by which all +things, each in their own fashion, desire to obtain +the Divine goodness. In the same way brute +animals are said to obey God by reason of the +natural instinct by which they are moved by God.</p> + +<p>"Reward them that patiently wait for Thee, that +Thy Prophets may be found faithful: and hear the +prayers of Thy servants. According to the blessing +of Aaron over Thy people, and direct us into the +way of justice, and let all know that dwell upon the +earth, that Thou art God the beholder of all ages."<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a></p></div> +<p><span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span></p> +<h3><a name="question-lxxxiii-xi" id="question-lxxxiii-xi"></a>XI</h3> + +<h3>Do the Saints in Heaven Pray for Us?</h3> + +<p><i>This is he who prayeth much for the people and +for all the holy city, Jeremias the Prophet of God.</i><a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a></p> + +<p>As S. Jerome says,<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a> Vigilantius's error lay in +maintaining that "while we live we can mutually +pray for one another; but after we are dead no one's +prayer for another is heard, and this is especially +clear in the case of the Martyrs who were unable to +obtain by their prayers vengeance for their blood."</p> + +<p>But this is altogether false; for since prayer for +others springs from charity, the more perfect the +charity of those who are in Heaven the more they +pray for those wayfarers on earth who can be +helped by their prayers. And the more knit they +are to God the more efficacious are their prayers; +for the Divine harmony demands that the superabundance +of those who are in the higher position +should redound upon those who are lower, just as +the brightness of the sun renders the atmosphere +itself luminous. Whence Christ Himself is said to +be <i>Approaching of Himself to God to intercede for +us</i>.<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a> Whence, too, S. Jerome's reply to Vigilantius: +"If the Apostles and Martyrs, when they were +still in the body, and had still to be solicitous on +their own account, prayed for others, how much +more when they have won the crown, when they +have gained the victory and the triumph?"</p> + +<p>Yet some maintain that the Blessed in Heaven do +not pray for us, thus:<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span></p> + +<p>1. A man's acts are more meritorious for himself +than for another. But the Saints who are in Heaven +neither merit for themselves nor pray for themselves, +for they have already attained the goal of +their desires. Hence neither do they pray for us.</p> + +<div class="blockquot"><p>But the Saints who are in our Fatherland +lack no Blessedness—since they are Blessed—save +the glory of the body, and for this they +pray. But they pray for us who still lack the +ultimate perfection of Blessedness; and their +prayers are efficacious by reason of their +previous merits and of the Divine acceptation +of their prayers.</p></div> + +<p>2. But once more: the Saints are perfectly conformed +to the Will of God, and consequently will +nothing but what He wills. But what God wills +is always fulfilled. Hence it is idle for the Saints +to pray for us.</p> + +<div class="blockquot"><p>But the Saints obtain that which God wills +should come about through the medium of their +prayers; and they ask for what they think is, by +God's Will, to be fulfilled through their prayers.</p></div> + +<p>3. And yet again: just as the Saints in Heaven +are superior to us so also are they who are in +Purgatory—for they cannot sin. Those, however, +who are in Purgatory do not pray for us, but rather +we for them. It follows, then, that neither can the +Saints in Heaven pray for us.</p> + +<div class="blockquot"><p>But though those who are in Purgatory are +superior to us in that they cannot sin, yet are +they our inferiors as regards the penalties they +suffer; hence they are not in a state to pray for +us, but rather we for them.</p></div><p><span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span></p> + +<p>4. Once more: if the Saints in Heaven could pray +for us it would follow that the prayers of the +holiest Saints would be the most efficacious, and +that consequently we ought not to ask the inferior +Saints to pray for us, but only the greatest ones.</p> + +<div class="blockquot"><p>But God desires inferior things to be helped +by all that are superior, and consequently we +have to implore the aid of not only the chief +Saints but also of the lesser; else it would follow +that we ought to implore mercy from God alone. +And it may sometimes happen that the petition +made to a lesser Saint is more efficacious, either +because we ask him more devoutly, or because +God wishes thus to show forth his sanctity.</p></div> + +<p>5. Lastly, Peter's soul is not Peter. Consequently +if the souls of the Saints could pray for us, +we ought—as long as their souls are separated from +their bodies—to appeal, not to Peter to help us, +but to Peter's soul; whereas the Church does the +contrary. From which it would seem that the +Saints, at all events previous to the Resurrection, +do not pray for us.</p> + +<div class="blockquot"><p>But since the Saints merited when alive that +they should pray for us, we therefore call upon +them by the names they bore when here below, +and by which they are best known to us; and +we do this, too, in order to show our faith in +the Resurrection, in accordance with the +words <i>I am the God of Abraham</i>.<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a></p></div> + +<p><span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span></p><hr style='width: 45%;' /> + +<p><i>Cajetan:</i> The question arises: how could Jeremias, +who in the days of the Maccabees was not +yet in our Fatherland but still in the Limbo of the +Fathers, pray for Jerusalem?</p> + +<p>But if we carefully consider what it is at root +which makes the prayers of the Saints in the +Fatherland avail for us, we shall find that the same +reason holds for the Saints who were in Limbo as +for those who enjoy the Beatific Vision. For it is +their charity in their state of absolute superiority +to us which is the reason for their praying for us. +Hence, in the reply to the third difficulty, those +who are in Purgatory are excluded from the +number of those who pray for us because they are +not altogether our superiors, but by reason of their +sufferings are inferior to us, and need our prayers.</p> + +<p>But the Fathers in Limbo were, it is clear, confirmed +in charity and were incapable of sin, neither +were they liable to any peculiar or fresh suffering. +For while the pain of loss was common to them and +to the sojourners on earth, the former were free +from all pain of sense, hence they could pray for us. +There is, however, this difference to be noted +between them and the Saints in the Fatherland—viz., +that whereas the former had it in common +with the latter to pray for those sojourning on +earth, it is given only to the Saints in the Fatherland +to see the prayers of us sojourners addressed to +them. Hence Jeremias is here said to pray, he is +not said to have heard their prayers or supplications +(<i>on</i> 2. 2. 83. 11).<span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span></p> + +<h3><a name="question-lxxxiii-xii" id="question-lxxxiii-xii"></a>XII</h3> + +<h3>Should Prayer be Vocal?</h3> + +<p><i>I cried to the Lord with my voice, with my voice I +made supplication to the Lord.</i><a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a></p> + +<p>Prayer is of two kinds: public and private. +<i>Public</i> or common prayer is that which is offered +to God by the Church's ministers in the person +of the whole body of the faithful. And it is necessary +that such prayer should be known to the +body of the faithful for whom it is offered; this, +however, could not be unless it were vocal; consequently +it is reasonably enacted that the Church's +ministers should pronounce such prayers in a loud +voice so as to reach the ears of all.</p> + +<p><i>Private</i> prayer, on the contrary, is that which is +offered by private individuals, whether for themselves +or for others; and its nature does not demand +that it should be vocal. At the same time, we can +use our voices in this kind of prayer, and this for +three reasons: Firstly, in order to excite interior +devotion whereby our minds may, when we pray, +be lifted up to God; for men's minds are moved by +external signs—whether words or acts—to understand, +and, by consequence, also to feel. Wherefore +S. Augustine says to Proba<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a>: "By words and +other signs we vehemently stir ourselves up so as to +increase our holy desires." Hence in private prayer +we must make such use of words and other signs as +shall avail to rouse our minds interiorly. But if, +on the other hand, such things only serve to distract +the mind, or prove in any way a hindrance, +then we must cease from them; this is especially the<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span> +case with those whose minds are sufficiently prepared +for devotion without such incentives. Thus +the Psalmist says: <i>My heart hath said to Thee, My +face hath sought Thee<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a>;</i> and of Anna we are told +that <i>she spoke within her heart</i>.<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a></p> + +<p>And secondly, we make use of vocal prayer in +payment, as it were, of a just debt—in order, that +is, to serve God with the entirety of what we have +received from Him; consequently not with our +mind alone but with our body as well; and this, as +the Prophet Osee says, is especially suitable to +prayer considered as a satisfaction for our sins: +<i>Take away all iniquity and receive the good, and we +will render the calves of our lips</i>.<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p> + +<p>And thirdly, we sometimes make use of vocal +prayer because the soul overflows, as it were, on to +the body by reason of the vehemence of our feelings, +as it is written: <i>My heart hath been glad, and my +tongue hath rejoiced</i>.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a></p> + +<p>But it seems to some that prayer should not be +vocal, thus:</p> + +<p>1. Prayer is, as we have said, principally directed +to God, and God knows the heart's speech. Consequently +to add vocal prayer is idle.</p> + +<div class="blockquot"><p>But vocal prayer is not employed in order +to manifest to God something which He did +not know, but to stir up the mind of him who +prays, and of others, too, towards God.</p></div> + +<p>2. Again, man's mind is meant to rise by prayer +towards God; but words, and other things pertaining<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span> +to the senses, keep back a man from the +ascent of contemplation.</p> + +<div class="blockquot"><p>Words appertaining to other things than +God do indeed distract the mind and hinder +the devotion of him who prays; but devotional +words stir up the mind, especially if it be less +devout.</p></div> + +<p>3. Lastly, prayer ought to be offered to God in +secret, according to the words: <i>But thou when thou +shalt pray, enter into thy chamber, and having shut +the door, pray to thy Father in secret</i>;<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> whereas to +pray vocally means to publish it abroad.</p> + +<div class="blockquot"><p>But, as S. Chrysostom says<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a>: "The Lord +forbade us to pray in public with a view to +being seen by the public. Consequently, when +we pray we should do nothing novel to attract +men's attention, whether by uttering cries +which may be heard by them, or by openly +beating our breasts, or by spreading out our +hands, for the crowd to see us." While, on +the other hand, as S. Augustine remarks<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a>: +"To be seen by men is not wrong, but to do +things to be seen by men."</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> Note carefully, ye who murmur at the +Church's services, these three points: the different +kinds of vocal prayer, its necessity, and the conditions +attaching to it. For vocal prayer is divided +into that which is in common and that which is +private or individual.<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span></p> + +<p>The general necessity of vocal prayer arises from +the fact that it is offered in the person of the Church. +For since the Church is composed of created beings +dependent on the senses, prayer made through the +medium of the senses—<i>i.e.</i>, vocal prayer—must +needs be offered by its ministers; else we should not +know whether the worship of prayer was being +offered by God's ministers, nor should we be conscious +of the gift to God which was being offered +by them in prayer; for the Church only judges +from the things that appear externally.</p> + +<p>Our individual need of vocal prayer arises from +the necessity of stirring up our own devotion, and +preserving it.</p> + +<p>The conditions of prayer in common are twofold: +it must be vocal, and it must be out loud. Hence +those who say private Masses in such a low tone—and +that consciously—as to be unintelligible to +their hearers, appear to act unreasonably and are +inexcusable, unless it should happen by accident +that no one is present; in this case it is sufficient if +they can be heard by the server who is close at +hand. This will also show us what use we are +to make of chant, or of recitation without chant, +in prayer in common: it must be governed by our +common devotion. And in whatever fashion such +prayer may be made this rule must always be +observed: it must be said so intelligibly that the +meaning of the words may be distinctly perceived +both by the reciters and by others, that so the +Church's devotion may be aroused.</p> + +<p>And reason tells us what conditions attach to our +private prayer: viz., our own private devotion.<span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span> +This shews, too, the error of those who, in order +to complete the tale of a large number of private +vocal prayers each day, lay aside meditation and +mental prayer. They neglect the end for the +means (<i>on</i> 2. 2. 83. 12).</p> + +<p><i>S. Augustine:</i> Oh! How I lifted up my voice +to Thee, O Lord, when I sang the Psalms of David, +those songs full of faith, those strains full of piety +which soothed my swelling spirit! And I was +then but uninstructed in Thy true love; a catechumen +spending my leisure with Alypius, another +catechumen. And my mother stayed with us: +clad indeed in woman's garb, but with a man's +faith, with a matron's calm, with a mother's love, +with a Christian's piety. Oh! How I lifted up +my voice in those Psalms! How they inflamed +my heart! How I yearned to recite them, if I +could, to the whole world—as an answer to the +pride of the human race! Though, indeed, they +are sung throughout the world, and none can hide +himself from Thy heat! (<i>Confess.</i>, IX. iv. 8).</p> + +<p><i>S. Augustine:</i> Sometimes, indeed, through immoderate +fear of this mistake I err by excessive +severity; nay, sometimes, though it is but rarely, +I could almost wish to shut out from my ears and +even from the Church itself all those sweet-sounding +melodies used in the accompaniment of David's +Psalms. Sometimes it seems to me as though it +would be safer to do as I have often heard that +Athanasius, the Bishop of Alexandria, did, for he +made the reader of the Psalms so modulate his +voice that he came to be rather speaking than +singing. Yet, on the other hand, when I remember<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span> +the tears which I shed when I heard the Church's +chant in the early days of my regaining the faith, +and when I notice that even now I am stirred—not +so much by the chant as by the things that are +chanted—when, that is, they are chanted with clear +intonation and suitable modulation, then once more +I recognize the great value of this appointed +fashion (<i>Confess.</i>, X. xxxiii. 50).</p> + +<p><i>S. Augustine: I have cried with my whole heart, +hear me, O Lord!</i><a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a> Who can question but that +when men pray their cry to the Lord is vain if it +be nought but the sound of the corporeal voice +and their heart be not intent upon God? But if +their prayer come from the heart, then, even though +the voice of the body be silent, it may be hidden +from all men, yet not from God. Whether, then, +we pray to God with our voice—at times when such +prayer is necessary—or whether we pray in silence, +it is our heart that must send forth the cry. But +the heart's cry is the earnest application of our +minds. And when this accompanies our prayer +it expresses the deep affections of him who yearns +and asks and so despairs not of his request. And +further, a man cries <i>with his whole heart</i> when he has +no other thought. Such prayers with many are +rare; with few are they frequent; I know not +whether anyone's prayers are always so (<i>Enarr. in +Ps.</i> cxviii., <i>Sermon</i>, xxix. 1).</p> +<p><span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span></p> +<div class="blockquot"><p>"Incline Thy ear, O Lord, and hear me; for I +am needy and poor. Preserve my soul, for I am +holy: save Thy servant, O my God, that trusteth +in Thee. Have mercy on me, O Lord, for I have +cried to Thee all the day. Give joy to the soul of +Thy servant, for to Thee, O Lord, I have lifted up +my soul. For Thou, O Lord, art sweet and mild; +and plenteous in mercy to all that call upon Thee."<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a></p></div> + + +<h3><a name="question-lxxxiii-xiii" id="question-lxxxiii-xiii"></a>XIII</h3> + +<h3>Must Prayer necessarily be Attentive?</h3> + +<p>That even holy men sometimes suffer distraction +of mind when at prayer is clear from the words: +<i>My heart hath forsaken me!</i><a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a></p> + +<p>This question particularly concerns vocal prayer. +And for its solution we must know that a thing is +said to be necessary in two senses: firstly, in the +sense that by it a certain end is <i>more readily</i> +attained, and in this sense attention is absolutely +requisite in prayer. But a thing is said to be +necessary also because without it a certain thing +cannot attain its object <i>at all</i>. Now the effect or +object of prayer is threefold. Its first effect—an +effect, indeed, which is common to all acts springing +from charity—is <i>merit</i>; but to secure this effect it +is not necessarily required that attention should be +kept up throughout the prayer, but the initial intention +with which a man comes to prayer renders the +whole prayer meritorious, as, indeed, is the case in +all other meritorious acts.</p> + +<p>The second effect of prayer is peculiar to it, and +that is to <i>obtain favours</i>; and for this, too, the +primary intention suffices, and to it God principally +looks. But if the primary intention is wanting, +prayer is not meritorious, neither can it win favours;<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span> +for, as S. Gregory says, God hears not the prayer of a +man who when he prays does not give heed to God.<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a></p> + +<p>The third effect of prayer is that which it immediately +and actually brings about, namely, the +<i>spiritual refreshment of the soul</i>; and to attain this +end attention is necessarily required in prayer. +Whence it is said, <i>If I pray in a tongue my understanding +is without fruit</i>.<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a></p> + +<p>At the same time, we must remember that there +is a threefold species of attention which may find +place in our vocal prayer: one by which a man +attends to the words he recites, and is careful to +make no mistake in them; another by which he +attends to the meaning of the words; and a third +by which he attends to the end of all prayer—namely, +God Himself—and to the object for which +he is praying. And this species of attention is the +most necessary of all, and one which even uninstructed +folk can have; sometimes, indeed, the +intensity with which the mind is borne towards God +is, as says Hugh of S. Victor, so overwhelming that +the mind is oblivious of all else.<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a></p> + +<p>Some, however, argue that prayer must of necessity +be attentive, thus:</p> + +<p>1. It is said in S. John's Gospel<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a>: <i>God is a spirit, +and they that adore Him must adore Him in spirit +and truth</i>. But inattentive prayer is not <i>in spirit</i>.</p> +<p><span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span></p> +<div class="blockquot"><p>But he prays <i>in spirit and in truth</i> who +comes to pray moved by the impulse of the +Spirit, even though, owing to human infirmity, +his mind afterwards wanders.</p></div> + +<p>2. But again, prayer is "the ascent of the mind +towards God." But when prayer is inattentive the +mind does not ascend towards God.</p> + +<div class="blockquot"><p>But the human mind cannot, owing to +Nature's weakness, long remain on high, for +the soul is dragged down to lower things by the +weight of human infirmity; and hence it +happens that when the mind of one who prays +ascends towards God in contemplation it suddenly +wanders away from Him owing to his +infirmity.</p></div> + +<p>3. Lastly, prayer must needs be without sin. But +not without sin does a man suffer distraction of +mind when he prays, for he seems to mock God, just +as if one were to speak with his fellow-man and not +attend to what he said. Consequently S. Basil +says<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a>: "The Divine assistance is to be implored, +not remissly, nor with a mind that wanders here and +there; for such a one not only will not obtain what +he asks, but will rather be mocking God."</p> + +<div class="blockquot"><p>Of course, if a man purposely allowed his +mind to wander in prayer, he would commit a +sin and hinder the fruit of his prayer. Against +such S. Augustine says in his <i>Rule</i><a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a>: "When you +pray to God in Psalms and hymns, entertain +your heart with what your lips are reciting." +But that distraction of mind which is unintentional +does not destroy the fruit of prayer.</p></div> +<p><span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span></p> +<div class="blockquot"><p>Hence S. Basil also says: "But if through the +weakness of sinful nature you cannot pray +with attention, restrain your imagination as +far as you can, and God will pardon you, inasmuch +as it is not from negligence but from +weakness that you are unable to occupy yourself +with Him as you should."</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> Does a man satisfy the precept of the +Church if, being bound to the recitation of the +Divine Office, he sets out with the intention of +meditating upon the Divine Goodness or upon the +Passion of Christ, and thus keeping his mind firmly +fixed upon God? Clearly a man who strives to +keep his mind occupied during the whole of the +Divine Office with contemplation of and devout +affections towards God and Divine things fully +satisfies his obligation. So, too, a man who aims +at meditation on the Passion of Christ and devout +affections on it during the whole Office, undoubtedly +satisfies his obligation, for he is making use of a +better means for keeping in touch with the Divinity +than if he merely dwelt upon the meaning of the +words. At the same time, he must be ready to lay +this aside if in the course of the Office he finds himself +uplifted to Divine things, for at this he must +primarily aim. One who so prays, then, must +make the Passion of Christ a means and not an end; +he must, that is, be prepared to ascend thereby, if +God grants it, to Divine things. In short, we may +make use of any one of the species of attention +enumerated above provided we do not exclude the +higher forms. Thus, for example, if a man feels<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span> +that it is more suited to his small capacity to aim +simply at making no mistakes, and habitually makes +use of this form of attention, he must still use it as +a means only; he must, that is, be at God's disposition, +for God may have mercy upon him and +grant him, by reason of his dispositions, some +better form of attention.</p> + +<p>Again, when a person prays for things needful for +his support in life he must not be so occupied with +the thought of these things as to appear to subordinate +Divine things to human, as though prayer +was but a means and his daily living the end. We +must bear in mind the doctrine laid down above<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a>—viz., +that <i>all our prayers should tend to the attainment +of grace and glory</i>. We must occupy ourselves +with the thought of eternal glory, or of the glory +of the adoption of sons during this life, or with the +virtues as means to arriving at our eternal home, +and as the adornment of the inhabitants of heaven, +and the commencement here of heavenly "conversation"; +such things as these must be counted +as the highest forms of attention (<i>on</i> 2. 2. 83. 13).</p> + +<p><i>S. Augustine: Give joy to the soul of Thy servant, +for to Thee, O Lord, I have lifted up my soul. For +Thou, O Lord, art sweet and mild.</i><a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> It seems to me +that he calls God "mild" because He endures all +our vagaries, and only awaits our prayers that He +may perfect us. And when we offer Him our +prayers He accepts them gratefully and hears them. +Neither does He reflect on the careless way in which +we pour them out, He even accepts prayers of +which we are hardly conscious! For, Brethren,<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span> +what man is there who would put up with it if a +friend of his began a conversation with him, and +yet, just when he was ready to reply to what his +friend said, should discover that he was paying no +attention to him but was saying something to +someone else? Or supposing you were to appeal to +a judge and were to appoint a place for him to hear +your appeal, and then suddenly, while you were +talking with him, were to put him aside and begin +to gossip with a friend! How long would he put +up with you? And yet God puts up with the +hearts of so many who pray to Him and who yet +are thinking of other things, even evil things, even +wicked things, things hateful to God; for even to +think of unnecessary things is an insult to Him with +Whom you have begun to talk. For your prayer +is a conversation with God. When you read, God +speaks to you; when you pray, you speak to God.... +And you may picture God saying to you: +"You forget how often you have stood before Me +and have thought of such idle and superfluous things +and have so rarely poured out to Me an attentive +and definite prayer!" But <i>Thou, O Lord, art sweet +and mild</i>! Thou art sweet, bearing with me! It +is from weakness that I slip away! Heal me and +I shall stand; strengthen me and I shall be firm! +But until Thou dost so, bear with me, for <i>Thou, O +Lord, art sweet and mild</i> (<i>Enarr. in Ps.</i> lxxxv. 7).</p> + +<p><i>S. Augustine: Praise the Lord, O my soul!</i><a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a> What +mean these words, Brethren? Do we not praise the +Lord? Do we not sing hymns day by day? Do +not our mouths, each according to their measure,<span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span> +sound forth day by day the praises of God? And +what is it we praise? It is a great Thing that we +praise, but that wherewith we praise is weak as +yet. When does the singer fill up the praises of +Him Whom he sings? A man stands and sings +before God, often for a long space; but oftentimes, +whilst his lips move to frame the words of his song, +his thoughts fly away to I know not what desires! +And so, too, our mind has sometimes been fixed +on praising God in a definite manner, but our soul +has flitted away, led hither and thither by divers +desires and anxious cares. And then our mind, as +though from up above, has looked down upon the +soul as it flitted to and fro, and has seemed to turn +to it and address its uneasy wanderings—saying +to it: <i>Praise the Lord, O my soul!</i> Why art thou +anxious about other things than Him? Why busy +thyself with the mortal things of earth? And then +our soul, as though weighed down and unable to +stand firm as it should, replies to our mind: <i>I will +praise the Lord in my life!</i> Why does it say <i>in +my life</i>? Why? Because now I am in my +death!</p> + +<p>Rouse yourself, then, and say: <i>Praise the Lord, +O my soul!</i> And your soul will reply to you: "I +praise Him as much as I can, though it is but +weakly, in small measure, and with little strength." +But why so? Because <i>while we are in the body we +are absent from the Lord</i>.<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a> And why do you thus +praise the Lord so imperfectly and with so little +fixity of attention? Ask Holy Scripture: <i>The corruptible +body weigheth down the soul, and the earthly</i> +<i>habitation presseth down the mind that museth upon +many things.</i><span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span><a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> +O take away, then, my body which +weigheth down the soul, and then will I praise the +Lord! Take away my earthly habitation which +presseth down the mind that museth upon many +things, so that, instead of many things I may be +occupied with One Thing alone, and may praise the +Lord! But as long as I am as I am, I cannot, for +I am weighed down! What then? Wilt thou be +silent? Wilt thou never perfectly praise the Lord? <i>I +will praise the Lord in my life!</i> (<i>Enarr in Ps.</i> cxlv. 1).</p> + +<div class="blockquot"><p>"My spirit is in anguish within me; my heart within +me is troubled. I remembered the days of old, I +meditated on all Thy works; I meditated upon the +works of Thy hands. I stretched forth my hands +to Thee; my soul is as earth without water unto +Thee. Hear me speedily, O Lord: my spirit hath +fainted away."<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a></p></div> + +<p><i>S. Thomas:</i> The fruits of prayer are twofold. +For first there is the merit which thereby accrues +to a man; and, secondly, there is the spiritual consolation +and devotion which is begotten of prayer. +And he who does not attend to, or does not understand +his prayer, loses that fruit which is spiritual +consolation; but we cannot say that he loses that +fruit which is merit, for then we should have to say +that very many prayers were without merit since a +man can hardly say the <i>Lord's Prayer</i> without some +distraction of mind. Hence we must rather say that +when a person is praying and is sometimes distracted +from what he is saying, or—more generally—when +a person is occupied with some meritorious<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span> +work and does not continuously and at every +moment reflect that he is doing it for God, his work +does not cease to be meritorious. And the reason +is that in meritorious acts directed to a right end +it is not requisite that our intention should be +referred to that end at every moment, but the +influence of the intention with which we begun +persists throughout even though we now and again +be distracted in some particular point; and the +influence of this initial intention renders the whole +body of what we do meritorious unless it be broken +off by reason of some contrary affection intruding +itself and diverting us from the end we had first +in view to some other end contrary to it.</p> + +<p>And it must be remembered that there are three +kinds of attention. The first is attention to the +words we are actually saying; and sometimes this +is harmful, for it may hinder devotion. The second +is attention to the meaning of the words, and this, +too, may be harmful, though not gravely so. The +third is attention to the goal of our prayer, and +this better and almost necessary (<i>Commentary on +1 Cor.</i> xiv. 14).</p> + + +<h3><a name="question-lxxxiii-xiv" id="question-lxxxiii-xiv"></a>XIV</h3> + +<h3>Should our Prayers be Long?</h3> + +<p>It would seem that we ought to pray continuously, +for our Lord said: <i>We ought always to pray and +not to faint<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a>;</i> so also S. Paul: <i>Pray without ceasing</i>.<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a></p> + +<p>But we must notice that when we speak of prayer +we can mean either prayer <i>considered in itself</i> or +the <i>cause of prayer</i>. Now the <i>cause of prayer</i> is<span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span> +the desire of the love of God; and all prayer ought +to spring from this desire which is, indeed, continuous +in us, whether actually or virtually, since +this desire virtually remains in everything which +we do from charity. But we ought to do all things +for the glory of God: <i>whether you eat or whether you +drink, or whatsoever else you do, do all to the glory +of God</i>.<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a> In this sense, then, prayer ought to be +continual. Hence S. Augustine says to Proba: +"Therefore by our faith, by our hope, and by our +charity, we are always praying, for our desire is +continued."</p> + +<p>But <i>prayer considered in itself</i> cannot be so continuous; +for we must needs be occupied with other +things. Hence S. Augustine says in the same +place: "At certain intervals, at divers hours and +times, we pray to God in words so that by these +outward signs of things we may admonish ourselves, +and may learn what progress we have made +in this same desire, and may stir ourselves up to +increase it."</p> + +<p>But the quantity of a thing has to be determined +by its purpose, just as a draught has to be proportioned +to the health of the man who takes it. +Consequently it is fitting that prayer should only +last so long as it avails to stir up in us this fervour +of interior desire. And when it exceeds this +measure, and its prolongation only results in weariness, +it must not be prolonged further. Hence +S. Augustine also says to Proba: "The Brethren in +Egypt are said to have had frequent prayers; but +they were exceedingly brief, hardly more than eager<span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span> +ejaculations; and they adopted this method lest, +if they prolonged their prayer, that vigilant attention +which is requisite for prayer should lose its +keen edge and become dulled. And thus they +clearly show that this same attention, just as it is +not to be forced if it fails to last, so neither is it to +be quickly broken off if it does last."</p> + +<p>And just as we have to pay attention to this in +our private prayers, and have to be guided by our +powers of attention, so must we observe the same +principles in public prayer where we have to be +governed by the people's devotion.</p> + +<p>Some, however, argue that our prayers ought +not to be continual, thus:</p> + +<p>1. Our Lord said<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a>: <i>And when you are praying +speak not much</i>. But it is not easy to see how a +man can pray long without "speaking much"; +more especially if it is a question of vocal prayer.</p> + +<div class="blockquot"><p>But S. Augustine says to Proba: "To prolong +our prayer does not involve 'much-speaking.' +'Much-speaking' is one thing; +the unceasing desire of the heart is another. +Indeed we are told of the Lord Himself that +<i>He passed the whole night in the prayer of God</i><a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a>; +and, again, that <i>being in an agony He prayed +the longer</i>,<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> and this that He might afford us +an example." And Augustine adds a little +later: "Much speaking in prayer is to be +avoided, but not much petition, if fervent +attention lasts. For 'much-speaking' in +prayer means the use of superfluous words +when we pray for something necessary; but +much petition means that with unceasing and +devout stirrings of the heart we knock at His +door to Whom we pray; and this is often a +matter rather of groans than of words, of +weeping than of speaking."</p></div> + +<p><span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span></p><p>2. Further, prayer is but the unfolding of our +desires. But our desires are holy in proportion +as they are confined to one thing, in accordance +with those words of the Psalmist<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a>: <i>One thing I have +asked of the Lord, this will I seek after.</i> Whence it +would seem to follow that our prayers are acceptable +to God just in proportion to their brevity.</p> + +<div class="blockquot"><p>But to prolong our prayer does not mean +that we ask for many things, but that our +hearts are continuously set upon one object +for which we yearn.</p></div> + +<p>3. Once more, it is unlawful for a man to transgress +the limits which God Himself has fixed, +especially in matters which touch the Divine +worship, according to the words: <i>Charge the people +lest they should have a mind to pass the limits to see +the Lord, and a very great multitude of them should +perish</i>.<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a> But God Himself has assigned limits to +our prayer by instituting the <i>Lord's Prayer</i>, as is +evident from the words: <i>Thus shalt thou pray</i>.<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> +Hence we ought not to extend our prayer beyond +these limits.</p> + +<div class="blockquot"><p>But our Lord did not institute this prayer +with a view to tying us down exclusively to<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span> +these words when we pray, but to show us +that the scope of our prayer should be limited +to asking only for the things contained in it, +whatever form of words we may use or whatever +may be our thoughts.</p></div> + +<p>4. And lastly, with regard to the words of our +Lord <i>that we ought always to pray and not to faint</i>,<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a> +and those of S. Paul, <i>Pray without ceasing</i>,<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a> we +must remark that a man prays without ceasing, +either because of the unceasing nature of his desire, +as we have above explained; or because he does not +fail to pray at the appointed times; or because of +the effect which his prayer has, whether upon himself—since +even when he has finished praying he +still remains devout—or upon others, as, for instance, +when a man by some kind action induces +another to pray for him whereas he himself desists +from his prayer.</p> + +<div class="blockquot"><p>"Our soul waiteth for the Lord; for He is our helper +and protector. For in Him our hearts shall rejoice; +and in His Holy Name we have trusted. Let Thy +mercy, O Lord, be upon us, as we have hoped in +Thee."<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a></p></div> + + +<h3><a name="question-lxxxiii-xv" id="question-lxxxiii-xv"></a>XV</h3> + +<h3>Is Prayer Meritorious?</h3> + +<p>On the words of the Psalmist, <i>My prayer shall be +turned into my bosom</i>,<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a> the interlinear Gloss has: +"And if it is of no profit to them (for whom it is +offered), at least I myself shall not lose my reward."<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span> +A reward, however, can only be due to merit. +Prayer, then, is meritorious.</p> + +<hr style='width: 45%;' /> + +<p>As we have said above, prayer has, besides the +effect of spiritual consolation which it brings with +it, a twofold power regarding the future: the power, +namely, of meriting, and that of winning favours. +But prayer, as indeed every other virtuous act, +derives its power of meriting from that root which +is charity, and the true and proper object of charity +is that Eternal Good, the enjoyment of Which we +merit. Now prayer proceeds from charity by +means of the virtue of religion whose proper act +is prayer; there accompany it, however, certain +other virtues which are requisite for a good prayer—namely, +faith and humility. For it belongs to the +virtue of religion to offer our prayers to God; while +to charity belongs the desire of that the attainment +of which we seek in prayer. And faith is necessary +as regards God to Whom we pray; for we must, of +course, believe that from Him we can obtain what +we ask. Humility, too, is called for on the part +of the petitioner, for he must acknowledge his own +needs. And devotion also is necessary; though +this comes under religion of which it is the first act, +it conditions all subsequent effects.</p> + +<p>And its power of obtaining favours prayer owes +to the grace of God to Whom we pray, and Who, +indeed, induces us to pray. Hence S. Augustine +says<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a>: "He would not urge us to ask unless He +were ready to give"; and S. Chrysostom says: +"He never refuses His mercies to them who pray,<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span> +since it is He Who in His loving-kindness stirs them +up so that they weary not in prayer."</p> + +<hr style='width: 45%;' /> + +<p>But some say that prayer cannot be meritorious, +thus:</p> + +<p>1. Merit proceeds from grace, but prayer precedes +grace, since it is precisely by prayer that we win +grace: <i>Your Father from Heaven will give the Good +Spirit to them that ask Him</i>.<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a></p> + +<div class="blockquot"><p>But prayer, like any other virtuous act, cannot +be meritorious without that grace which +makes us pleasing to God. Yet even that +prayer which wins for us the grace which renders +us pleasing to God must proceed from some +grace—that is, from some gratuitous gift; for, +as S. Augustine says, to pray at all is a gift of +God.<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p></div> + +<p>2. Again, prayer cannot be meritorious, for if it +were so it would seem natural that prayer should +especially merit that for which we actually pray. +Yet this is not always the case, for even the prayers +of the Saints are often not heard; S. Paul, for +example, was not heard when he prayed that the +sting of the flesh might be taken away from him.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a></p> + +<div class="blockquot"><p>But we must notice that the merit of our +prayers sometimes lies in something quite +different from what we beg for. For whereas +merit is to be especially referred to the possession +of God, our petitions in our prayers +at times refer directly to other things, as we<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span> +have pointed out above. Consequently, if what +a man asks for will not tend to his ultimate +attainment of God, he does not merit it by his +prayer; sometimes, indeed, by asking and desiring +such a thing he may lose all merit, as, for +example, if a man were to ask of God something +which was sinful and which he could not +reverently ask for. Sometimes, however, what +he asks for is not necessary for his salvation, +nor yet is it clearly opposed to his salvation; +and when a man so prays he may by his +prayer merit eternal life, but he does not merit +to obtain what he actually asks for. Hence +S. Augustine says<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a>: "He who asks of God in +faith things needful for this life is sometimes +mercifully heard and sometimes mercifully not +heard. For the physician knows better than +the patient what will avail for the sick man." +It was for this reason that Paul was not heard +when he asked that the sting of the flesh might +be taken away—it was not expedient. But if +what a man asks for will help him to the attainment +of God, as being something conducive to +his salvation, he will merit it, and that not +only by praying for it but also by doing other +good works; hence, too, he undoubtedly will +obtain what he asks for, but when it is fitting +that he should obtain it: "for some things +are not refused to us but are deferred, to be +given at a fitting time," as S. Augustine says.<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span><a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> +Yet even here hindrance may arise if a man +does not persevere in asking; hence S. Basil +says<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a>: "When then you ask and do not receive, +this is either because you asked for what you +ought not, or because you asked without +lively faith, or carelessly, or for what would +not profit you, or because you ceased to ask." +And since a man cannot, absolutely speaking, +merit eternal life for another, nor, in consequence, +those things which belong to eternal +life, it follows that a man is not always heard +when he prays for another. For a man, then, +always to obtain what he asks, four conditions +must concur: he must ask for himself, for +things necessary for salvation; he must ask +piously and perseveringly.</p></div> + +<p>3. Lastly, prayer essentially reposes upon faith, +as S. James says: <i>But let him ask in faith, nothing +wavering</i>.<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a> But faith is not sufficient for merit, +as is evident in the case of those who have faith +without charity. Therefore prayer is not meritorious.</p> + +<div class="blockquot"><p>But while it is true that prayer rests principally +upon faith, this is not for its power of +meriting—for as regards this it rests principally +on charity—but for its power of winning +favours; for through faith man knows of the +Divine Omnipotence and Mercy whence prayer +obtains what it asks.</p></div> + +<p><span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span></p><hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> Men, then, love different things, +and when each one seemeth to have what he loves, +he is called happy. But a man is truly happy, +not if he has what he loves, but if he loves what +ought to be loved. For many become more +wretched through having what they love than +they were when they lacked it. Miserable enough +through loving harmful things, more miserable +through having them. And our Merciful God, +when we love amiss, denies us what we love; but +sometimes in His anger He grants a man what +he loves amiss!... But when we love what +God wishes us to love, then, doubtless, He will +give it us. This is That One Thing Which ought +to be loved: that we may dwell in the House +of the Lord all the days of our life! (<i>Enarr. in +Ps.</i> xxvi.).</p> + +<p><i>S. Augustine:</i> In those tribulations, then, which +can both profit us and harm us, we know not what +we should pray for as we ought. Yet none the less +since they are hard, since they are vexatious, +since, too, they are opposed to our sense of our own +weakness, mankind with one consent prays that they +may be removed from us. But we owe this much +devotion to the Lord our God that, if He refuses +to remove them, we should not therefore fancy that +we are neglected by Him, but, while bearing these +woes with devout patience, we should hope for +some greater good, for thus is power perfected in +infirmity. Yet to some in their impatience the +Lord God grants in anger what they ask, just as +in His mercy He refused it to the Apostle (<i>Ep.</i> +cxxx. <i>ad Probam</i>).<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span></p> + +<div class="blockquot"><p>"Hear my prayer, O Lord, and my supplication; +give ear to my tears. Be not silent: for I am a +stranger with Thee, and a sojourner as all my fathers +were. O forgive me, that I may be refreshed; before +I go hence, and be no more."<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a></p></div> + + +<h3><a name="question-lxxxiii-xvi" id="question-lxxxiii-xvi"></a>XVI</h3> + +<h3>Do Sinners gain Anything From God by their +Prayers?</h3> + +<p>S. Augustine says<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a>: "If God did not hear sinners, +in vain would the publican have said, <i>God be +merciful to me a sinner</i>"; and S. Chrysostom says<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a>: +"<i>Every one that asketh receiveth</i>—that is, whether +he be just man or sinner." Hence the prayers of +sinners do win something from God.</p> + +<p>In a sinner we have to consider two things: his +nature, which God loves; his fault, which God +hates. If, then, a sinner asks something of God +formally as a sinner—that is, according to his +sinful desires—God, out of His mercy, does not +hear him, though sometimes He does hear him in +His vengeance, as when He permits a sinner to +fall still farther into sin. For God "in mercy +refuses some things which in anger He concedes," +as S. Augustine says.<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> But that prayer of a +sinner which proceeds from the good desire of his +nature God hears, not, indeed, as bound in justice +to do so, for that the sinner cannot merit, but out of +His pure mercy, and on condition, too, that the four<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span> +above-mentioned conditions are observed—namely, +that he prays for himself, for things needful for his +salvation, that he prays devoutly and perseveringly.</p> + +<p>Some, however, maintain that sinners do not by +their prayers win anything from God, thus:</p> + +<p>1. It is said in the Gospel,<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a> <i>Now we know that +God doth not hear sinners</i>; and this accords with +those words of <i>Proverbs<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a>; He that turneth away his +ears from hearing the law, his prayer shall be an +abomination</i>. But a prayer which is "an abomination" +cannot win anything from God.</p> + +<div class="blockquot"><p>But, as S. Augustine remarks,<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> the words +first quoted are due to the blind man as yet +unanointed—viz., not yet perfectly illumined—and +hence they are not valid; though they +might be true if understood of a sinner precisely +as such, and in this sense, too, his +prayer is said to be "an abomination."</p></div> + +<p>2. Again, just men obtain from God what they +merit, as we have said above. Sinners, however, +can merit nothing, since they are without grace, +and even without charity which, according to the +Gloss<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> on the words, <i>Having an appearance of +piety, but denying the power thereof</i>, is "the <i>power</i> +of piety." And hence they cannot pray piously, +which, as we have said above, is requisite if prayer +is to gain what it asks for.</p> + +<div class="blockquot"><p>But though a sinner cannot pray piously in +the sense that his prayer springs from the<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span> +habit of virtue, yet his prayer can be pious +in the sense that he asks for something conducive +to piety, just as a man who has not +got the habit of justice can yet wish for some +just thing, as we have pointed out above. +And though such a man's prayer is not meritorious, +it may yet have the power of winning +favours; for while merit reposes upon justice, +the power of winning favours reposes upon +grace.</p></div> + +<p>3. Lastly, S. Chrysostom says<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a>: "The Father +does not readily hear prayers not dictated by the +Son." But in the prayer which Christ dictated +it is said: <i>Forgive us our debts as we also forgive our +debtors</i>, which sinners do not. Hence sinners either +lie when they say this prayer, and so do not deserve +to be heard, or, if they do not say it, then they are +not heard because they do not make use of the +form of prayer instituted by Christ.</p> + +<div class="blockquot"><p>But, as we have explained above, the <i>Lord's +Prayer</i> is spoken in the name of the whole +Church. Consequently, if a man—while unwilling +to forgive his neighbour his debts—yet +says this prayer, he does not lie; for while +what he says is not true as regards himself, it +yet remains true as regards the Person of the +Church outside of which he deservedly is, and +he loses, in consequence, the fruit of his prayer. +Sometimes, however, sinners are ready to forgive +their debtors, and consequently their +prayers are heard, in accordance with those<span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span> +words of Ecclesiasticus<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a>: <i>Forgive thy neighbour +if he hath hurt thee, and then shall thy +sins be forgiven to thee when thou prayest.</i></p> + +<p>"With the Lord shall the steps of a man be directed, +and he shall like well his way. When he shall fall, +he shall not be bruised, for the Lord putteth His hand +under him. I have been young, and now am old; +and I have not seen the just forsaken, nor his seed +seeking bread."<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a></p></div> + + +<h3><a name="question-lxxxiii-xvii" id="question-lxxxiii-xvii"></a>XVII</h3> + +<h3>Can We rightly term Supplications," +"Prayers," "Intercessions," and "Thanksgivings," +parts of Prayer?</h3> + +<p>The Apostle says to Timothy<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a>: <i>I desire therefore +first of all that supplications, prayers, intercessions, +and thanksgivings be made by all men.</i></p> + +<p>For prayer three things are required: first of all, +that he who prays come nigh to God; and this is +signified by the name <i>prayer</i>, for prayer is "the +uplifting of the mind towards God." Secondly, +petition is required, and is signified by the word +<i>postulation</i>; now a petition may be set forth in +definite terms—and this some term <i>postulation</i>, +properly so called; or it may be set forth in no +express terms, as when a man asks for God's help, +and this some call <i>supplication</i>; or, again, the fact +in question may be simply narrated, as in S. John<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>: +<i>He whom Thou lovest is sick</i>, and this some call +<i>insinuation</i>. And thirdly, there is required a +reason for asking for what we pray for, and this<span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span> +reason may be either on the part of God or on the +part of the petitioner. The reason for asking on +the part of God is His holiness, by reason of which +we ask to be heard: <i>Incline Thine ear and hear ... +for Thine own sake, O my God</i>;<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> to this belongs +<i>obsecration</i>—namely, an appeal to sacred things, +as when we say: <i>By Thy Nativity, deliver us, O +Lord</i>! But the reason for asking on the part of +the petitioner is thankfulness, for by giving thanks +for benefits already received we merit to receive +still greater ones, as is set forth in the Church's +<i>Collect</i>.<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> Hence the Gloss<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a> says that in the Mass +"<i>Obsecrations</i> are the prayers which precede the +Consecration," for in them we commemorate certain +sacred things; "in the Consecration itself we have +<i>prayers</i>," for then the mind is especially uplifted +towards God; "but in the subsequent petitions we +have <i>postulations</i>, and at the close <i>thanksgivings</i>." +These four parts of prayer may be noticed in many +of the Church's <i>Collects</i>: thus in the <i>Collect</i> for +Trinity Sunday, the words <i>Almighty and Everlasting +God</i> signify the uplifting of the soul in +prayer to God; the words: <i>Who hast granted to +Thy servants to acknowledge in their profession of +the true faith the glory of the Eternal Trinity, and +in the Power of Its Majesty to adore Its Unity</i>, +signify giving of thanks; the words: <i>Grant, we +beseech Thee, that by perseverance in this same faith +we may be ever defended from all adversities</i>, signify<span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span> +postulation; while the closing words: <i>Through our +Lord Jesus Christ</i>, etc., signify obsecration.</p> + +<p>In the <i>Conferences of the Fathers</i>, however,<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> we +read: "<i>Obsecration</i> is imploring pardon for sin; +<i>prayer</i> is when we make vows to God; <i>postulation</i> +is when we make petition for others; <i>giving of +thanks</i>, those ineffable outpourings by which the +mind renders thanks to God." But the former +explanation is preferable.</p> + +<p>Some, however, object to these divisions of +prayer, thus:</p> + +<p>1. <i>Obsecration</i> is apparently <i>to swear by someone</i>, +whereas Origen remarks<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a>: "A man who desires to +live in accordance with the Gospel must not swear +by anyone, for if it is not allowed to swear, neither +is it allowed to swear by anyone."</p> + +<div class="blockquot"><p>But it is sufficient to remark that <i>obsecration</i> +is not a swearing by, or adjuring of +God, as though to compel Him, for this is +forbidden, but to implore His mercy.</p></div> + +<p>2. Again, S. John Damascene says<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a> that prayer +is "the asking God for things that are fitting." +Hence it is not exact to distinguish <i>prayers</i> from +<i>postulations</i>.</p> + +<div class="blockquot"><p>But prayer, generally considered, embraces +all the above-mentioned parts; when, however, +we distinguish one part against another, +<i>prayer</i>, properly speaking, means the uplifting +of the mind to God.</p></div><p><span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span></p> + +<p>3. Lastly, giving of thanks refers to the past, +whereas the other parts of prayer refer to the +future. Hence giving of thanks should not be +placed after the rest.</p> + +<div class="blockquot"><p>But whereas in things which are different +from one another the past precedes the future, +in one and the same thing the future precedes +the past. Hence giving of thanks for benefits +already received precedes petition; yet those +same benefits were first asked for, and then, +when they had been received, thanks were +offered for them. Prayer, however, precedes +petition, for by it we draw nigh to God to +Whom we make petition. And <i>obsecration</i> +precedes <i>prayer</i>, for it is from dwelling upon +the Divine Goodness that we venture to +approach to Him.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan:</i> We might be asked how the mind can +be especially elevated to God at the moment of +consecration. For in the consecration the priest +has to express distinctly the words of consecration, +and consequently cannot have his mind uplifted +towards God at that moment. Indeed, the more +his mind is uplifted to God, the less he thinks of +inferior things, words, and so forth.</p> + +<p>But in the consecration of the Holy Eucharist—in +which the priest in a sense brings God down +upon earth—the very greatness of our uplifting of +mind towards the Divine Goodness Which has thus +deigned to come amongst us is the very reason for<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span> +our attention to the words in the act of consecration, +and makes the priest pronounce them distinctly +and reverently. Some scrupulous folk, +however, concentrate their whole attention on being +intent and attentive; but this is really a distraction, +and not attention, for its object is precisely the +being attentive. The uplifting, then, of our minds +to God in the consecration has indeed to be the very +greatest, not, indeed, intensively and by abstraction +from the things of sense, but objectively and +concentrated—though always within the limits +compatible with attention—on the endeavour to +say the words as they should be said (<i>on</i> 2. 2. 83. 17.)</p> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine: And David went in and sat before +the Lord<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a>; and Elias, casting himself down upon +the earth, put his face between his knees.</i><a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a> By +examples such as these we are taught that there is +no prescribed position of the body in prayer provided +the soul states its intention in the presence +of God. For we pray standing, as it is written: +<i>The Publican standing afar off</i>. We pray, too, on +our knees, as we read in the Acts of the Apostles;<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> +and we pray sitting, as in the case of David and +Elias. And unless it were lawful to pray lying +down, it would not be said in the Psalms<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a>: <i>Every +night I will wash my bed, I will water my couch +with my tears</i>. When, then, a man desires to pray, +he settles himself in any position that serves at +the time for the stirring up of his soul. When,<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span> +on the other hand, we have no definite intention of +praying, but the wish to pray suddenly occurs to +us—when, that is, there comes of a sudden into +our mind something which rouses the desire to +pray "with unspeakable groanings"—then, in +whatsoever position such a feeling may find us, +we are not to put off our prayer; we are not to +look about for some place whither we can withdraw, +for some place in which to stand or in which to +make prostration. For the very intention of the +mind begets a solitude, and we often forget to which +quarter of the heavens we were looking, or in what +bodily position the occasion found us (<i>Of Divers +Questions</i>, iv.).</p> + +<div class="blockquot"><p>"Hear, O God, my prayer, and despise not my supplication; +be attentive to me and hear me. I am +grieved in my exercise; and am troubled at the voice +of the enemy, and at the tribulation of the sinner. +For they have cast iniquities upon me, and in wrath +they were troublesome to me. My heart is troubled +within me, and the fear of death is fallen upon me. +Fear and trembling are come upon me, and darkness +hath covered me. And I said: Who will give me wings +like a dove, and I will fly and be at rest?"<a name="FNanchor_266_266" id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a></p></div> +<p><span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <i>Etymologies</i>, x., <i>sub litt.</i> O.</p></div> + +<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> Ps. xxxviii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <i>Ethics</i>, I. xiii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Rabanus Maurus, <i>De Universis</i>, vi. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> <i>On the Orthodox Faith</i>, iii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> Ps. x. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> Isa. lxv. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> <i>Of the Divine Names</i>, vi. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> Ps. xxvi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Art. XV.</p></div> + +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Isa. lxiv. 8, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> xviii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> Mal. iii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> <i>Dialogue</i>, i. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> S. Matt. vi. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> 1 Kings xv. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> <i>Of Good Deeds</i>, ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> <i>Hom.</i> II., <i>On Prayer</i>; also <i>Hom.</i> XXX., +<i>On Genesis</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Eph. i. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Ps. lxx. 17, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> S. Matt. vii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> Ps. cxx. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> S. Matt. vi. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> Ps. ciii. 33, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> Ps. lxxxiii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> viii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> 1 Cor. xiv. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> <i>On Care for the Dead</i>, chaps, xiii., xv., xvi.</p></div> + +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> <i>Moralia in Job</i>, xii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> Ps. lxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> S. Matt. vi. 9-13; S. Luke xi. 2-4.</p></div> + +<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> <i>Of Socrates the Philosopher</i>, vii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Ps. lxxix. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> Ps. cxviii. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> <i>On the Orthodox Faith</i>, iii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> iv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Rom. viii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> S. John iv. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> 1 Tim. ii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> Isa. lxiii. 15, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> xxx. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> <i>Ep.</i>, CXXX., chap. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> <i>Ethics</i>, I. vii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Ep.</i>, CXXX., chap. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> S. Matt. vi. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> <i>On the Sermon on the Mount</i>, II. x. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> S. Matt. vi. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> 2 Cor. iv. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> Ps. xxxvii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> 1 Thess. v. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> Heb. iv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> Ps. liv. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> v. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> <i>Opus Imperf. in Matthæum, Hom.</i> XIV.</p></div> + +<div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> <i>On the Lord's Prayer.</i></p></div> + +<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> S. John xvi. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> <i>Tractatus in Joannem</i>, 102.</p></div> + +<div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> xv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Ps. xxxiv. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> Jer. vii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> Eccles. vii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> 1 John v. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> <i>De Correptionibus et Gratia</i>, cap. xv.</p></div> + +<div class="footnote"><p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> Rom. xv. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> 1 Cor. i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> S. John xxii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> S. Matt. v. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> xv. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Ps. vi. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> <i>On the Sermon on the Mount</i>, i. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> Apoc. vi. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> Ps. lvii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> +<i>On the Sermon on the Mount</i>, i. 22, and <i>Questions on the +Gospels</i>, II., xlv.</p></div> + +<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> +<i>Questions on the Old and New Testament, Qu.</i> lxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> Ecclus. xxxvi. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> <i>Ep.</i> cxxx. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> <i>Ep.</i> cxxx. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> <i>Comment. on S. Matthew</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> 1 Cor. vi. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> S. Luke i. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Ps. cxliv. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> Isa. xlvi. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> <i>On the Sermon on the Mount</i>, ii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> <i>Ep.</i> cxxx. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> <i>Enchiridion</i>, 115.</p></div> + +<div class="footnote"><p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> <i>On the Sermon on the Mount</i>, ii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> xi. 2-4.</p></div> + +<div class="footnote"><p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> <i>Enchiridion</i>, 116.</p></div> + +<div class="footnote"><p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> 1 John iv. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> S. John xvii. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> See Touron, O.P., <i>Vie de S. Thomas d'Aquin</i>, p. 254; Paris, +1740.</p></div> + +<div class="footnote"><p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> S. John xiv. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Rom. viii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> xcvi. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Ps. cxlvi. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> Ecclus. xxxvi. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> 2 Macc. xv. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> <i>Contra Vigilantium</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> <i>Heb.</i> vii. 25. S. Thomas is quoting from memory.</p></div> + +<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> Exod. iii. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> Ps. cxli. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> <i>Ep.</i> cxxx. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> Ps. xxvi. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> 1 Kings i. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> Osee xiv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> Ps. xv. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> S. Matt. vi. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> <i>Opus Imperf. Hom. XIII. in Matt.</i></p></div> + +<div class="footnote"><p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> <i>On the Sermon on the Mount</i>, ii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> Ps. cxviii. 145.</p></div> + +<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Ps. lxxxv. 1-5.</p></div> + +<div class="footnote"><p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> Ps. xxxix. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Implicitly, <i>Moralia in Job</i>, xxii. 13; but see +Hugh of S. Victor, <i>Exposition of the Rule of S. +Augustine</i>, iii.</p></div> + +<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> 1 Cor. xiv. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> <i>Of the Manner of Prayer</i>, ii.</p></div> + +<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> iv. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> <i>On the Monastic Constitutions</i>, chap. i.</p></div> + +<div class="footnote"><p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> <i>Ep.</i> cxxi.</p></div> + +<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> Art. IV.</p></div> + +<div class="footnote"><p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> Ps. lxxv. 4, 5.</p></div> + +<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Ps. cxlv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> 2 Cor. v. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Wisd. ix. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> Ps. cxlii. 4-7.</p></div> + +<div class="footnote"><p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> S. Luke xviii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> 1 Thess. v. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> 1 Cor. x. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> S. Matt. vi. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> S. Luke vi. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> S. Luke xxii. 43.</p></div> + +<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Ps. xxvi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> Exod. xix. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> S. Matt. vi. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> S. Luke xviii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> 1 Thess. v. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Ps. xxxii. 20-22.</p></div> + +<div class="footnote"><p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Ps. xxxiv. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> <i>On the Sermon on the Mount</i>, Sermon CV. i.</p></div> + +<div class="footnote"><p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> St. Luke vi. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> <i>On Perseverance</i>, chap. xxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> 2 Cor. xii. 7-9.</p></div> + +<div class="footnote"><p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> S. Prosper, <i>The Book of Sentences gleaned from S. Augustine</i>, +Sent. 212.</p></div> + +<div class="footnote"><p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> <i>Tractatus in Joannem</i>, 102.</p></div> + +<div class="footnote"><p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> <i>Monastic Constitutions</i>, chap, i.</p></div> + +<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> i. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Ps. xxxviii. 13, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> <i>Tractatus in Joannem</i>, 44.</p></div> + +<div class="footnote"><p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> <i>Opus Imperf. in Matt., Hom.</i> XVIII.</p></div> + +<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> <i>Tractatus in Joannem</i>, 73; and <i>De Verbis Domini</i>, +Sermon cccliv. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> S. John ix. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> xxviii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> <i>Tractatus in Joannem</i>, 44.</p></div> + +<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Implicitly in the old interlinear Gloss on 2 Tim. iii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> <i>Opus Imperf. in Matt., Hom.</i> XIV.</p></div> + +<div class="footnote"><p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> xxviii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Ps. xxxvi. 23-25.</p></div> + +<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> 1 Tim. ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> xi. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> Dan. ix. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Friday in the September Ember days.</p></div> + +<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> The Ordinary Gloss on the words <i>obsecrations</i>, <i>prayers</i>, +etc., in 1 Tim. ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> <i>Collat.</i>, IX., chaps. xi-xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> <i>Tractatus</i> xxxv. <i>in Matt.</i></p></div> + +<div class="footnote"><p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> <i>De Orthodoxa Fide</i>, iii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> 2 Kings vii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> 3 Kings xviii. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> vii. 59; xx. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> vi. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Ps. liv. 1-7.</p></div> + + + + +<h2><a name="supplement-lxxii" id="supplement-lxxii"></a>FROM THE SUPPLEMENT TO THE SUMMA—QUESTION LXXII</h2> + +<h3>OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN</h3> + +<p><a href="#supplement-lxxii-i">I. Are the Saints cognizant of our Prayers?</a></p> +<p><a href="#supplement-lxxii-ii">II. Ought we to appeal to the Saints to intercede for us?</a></p> +<p><a href="#supplement-lxxii-iii">III. Are the Saints' Prayers to God for us always heard?</a></p> + + +<h3><a name="supplement-lxxii-i" id="supplement-lxxii-i"></a>I</h3> + +<h3>Are the Saints cognizant of our Prayers?</h3> + +<p>On those words of Job,<a name="FNanchor_267_267" id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a> <i>Whether his children come +to honour or dishonour, he shall not understand</i>, +S. Gregory says: "This is not to be understood +of the souls of the Saints, for they see from within +the glory of Almighty God, it is in nowise credible +that there should be anything without of which +they are ignorant."<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a></p> + +<p>And he says also: "To the soul that sees its +Creator all created things are but trifling; for, however +little of the Creator's light he sees, all that is +created becomes of small import to him."<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> Yet the +greatest difficulty in saying that the souls of the +Saints know our prayers and other things which +concern us, is their distance from us. But since, +according to the authority just quoted, this distance +does not preclude such knowledge, it appears<span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span> +that the souls of the Saints do know our prayers +and other things which concern us.</p> + +<p>Further, if they did not know what concerned +us, neither would they pray for us, since they would +not know our deficiencies. But this was the error of +Vigilantius, as S. Jerome says in his Epistle against +him.<a name="FNanchor_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a> The Saints, then, know what concerns us.</p> + +<hr style='width: 45%;' /> + +<p>The Divine Essence, then, is a sufficient medium +for knowing all things, as, indeed, is evident from +the fact that God in seeing His own essence sees +all things. Yet it does not follow that whoever +sees the Essence of God therefore sees all things, +but those only who <i>comprehend</i> the Essence of God; +just in the same way as it does not follow that +because we know a principle we therefore know all +that that principle contains, for that would only be +the case if we <i>comprehended</i> the whole power of +the principle. Since, then, the souls of the Saints +do not comprehend the Divine Essence, it does not +follow that they know everything which could be +known through the medium of that Divine Essence. +Hence the inferior Angels are taught certain things +by the higher Angels, though all see the Divine +Essence. But each person in possession of the +Beatific Vision only sees in the Divine Essence as +much of other things as is necessitated by the +degree of perfection of his beatitude; and for the +perfection of beatitude it is required that a man +"should have whatever he wants, and should +desire nothing in an inordinate fashion."<a name="FNanchor_271_271" id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a> Each<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span> +one, however, rightly desires to know those things +which concern himself. Hence, since no rectitude +is lacking to the Saints, they wish to know those +things which concern themselves, and consequently +they must know them in the Word. But it belongs +to their glory that they should be able to help on +the salvation of those who need it, for it is thus +that they are made co-workers with God—"than +which there is nought more Divine," as Denis +says.<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a> It is clear, then, that the Saints have a +knowledge of those things which are requisite for +this end. And so, too, it is manifest that they +know in the Word the desires, the devout acts and +the prayers, of men who fly to them for help.</p> + +<p>Some, however, maintain that the Saints do not +know our prayers, thus:</p> + +<p>1. On the words of Isaias,<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a> <i>Thou art our Father, +and Abraham hath not known us, and Israel hath +been ignorant of us</i>, the Interlinear Gloss has: +"For the Saints who are dead know not what the +living do, even their own children." This is taken +from S. Augustine's treatise <i>On Care for the Dead</i>, +xiii., where he quotes these words, and adds: "If +these great Patriarchs were ignorant of what concerned +those whom they had begotten, how can the +dead be concerned with knowing and assisting the +affairs and the deeds of the living?" Hence it would +seem that the Saints are not cognizant of our prayers.</p> + +<div class="blockquot"><p>But these words of S. Augustine are to be +understood of the natural knowledge of the<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span> +souls separated (from this world); and this +knowledge is not obscured in holy men as it +is in sinners. Moreover, S. Augustine is not +talking of that knowledge which is in the +Word, a knowledge which it is clear that +Abraham had not at the time that Isaias said +these things; for anterior to Christ's Passion +no one had attained to the Vision of God.</p></div> + +<p>2. In 4 Kings xxii. 20, it is said to Josias the +king: <i>Therefore</i>—because, that is, thou didst weep +before Me—<i>I will gather thee to thy fathers ... that +thy eyes may not see all the evils which I will bring +upon this place</i>. But the death of Josias would +have been no relief to him if he was to know after +death what was going to happen to his nation. +The Saints, then, who are dead, do not know +our acts, and consequently cannot understand our +prayers.</p> + +<div class="blockquot"><p>But although after this life the Saints know +the things which are done here below, we are +not therefore to suppose that they are filled +with grief at the knowledge of the afflictions +of those whom they loved in the world. For +they are so filled with the joy of their beatitude +that sorrow finds no place in them. Hence, if +they know after death the evil plight of those +dear to them, it is none the less a relief to their +sorrow if they are withdrawn from this world +before those woes come on.</p> + +<p>At the same time it is possible that souls +not yet in glory would feel a certain grief if +they were made aware of the sorrows of those<span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span> +dear to them. And since the soul of Josias +was not immediately glorified on its quitting +the body, S. Augustine endeavours to argue +that the souls of the dead have no knowledge +of the deeds of the living.<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a></p></div> + +<p>3. Again, the more a person is perfected in +charity the more ready he is to succour his neighbour +in peril. But the Saints while still in the +flesh had a care for their neighbours, and especially +for their relatives, when in peril. Since, then, they +are after death far more perfected in charity, if +they were cognizant of our deeds, they would have +now a much greater care for those dear to them +or related to them, and would help them much +more in their necessities; but this does not seem +to be the case. Whence it would seem that they +are not cognizant of our actions nor of our prayers.</p> + +<div class="blockquot"><p>But the souls of the Saints have their will +perfectly conformed to the Will of God, even +in what they would will. Consequently, while +retaining their feelings of charity towards their +neighbour, they afford them no other assistance +than that which they see is arranged for +them in accordance with Divine Justice. Yet +at the same time we must believe that they +help their neighbours very much indeed by +interceding for them with God.</p></div> + +<p>4. Further, just as the Saints after death see the +Word, so also do the Angels, for of them it is said: +<i>Their Angels in Heaven always see the face of My</i><span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span> +<i>Father Who is in Heaven</i>.<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> But the Angels, though +seeing the Word, do not therefore know all things, +for the inferior Angels are purified of their ignorance +by the superior Angels, as is evident from +Denis.<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a> Consequently, neither do the Saints, although +they see the Word, know in It our prayers +and other things which concern us.</p> + +<div class="blockquot"><p>But although it is not necessary that those +who see the Word should see all things in the +Word, they none the less see those things which +belong to the perfection of their beatitude, as +we have said above.</p></div> + +<p>5. Lastly, God alone is the Searcher of hearts. +But prayer is essentially an affair of the heart. +Consequently God alone knows our prayers.</p> + +<div class="blockquot"><p>But God alone knows of Himself the thoughts +of the heart; others know them according as +they are revealed to them either in their vision +of the Word or in any other way.</p></div> + + +<h3><a name="supplement-lxxii-ii" id="supplement-lxxii-ii"></a>II</h3> + +<h3>Ought we to appeal to the Saints to intercede +for us?</h3> + +<p>In the Book of Job,<a name="FNanchor_277_277" id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a> it is said: <i>Call now, if +there be any that will answer thee; and turn to some +of the Saints</i>. And on this S. Gregory says: "It +is our business to call, and to beseech God in humble<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span> +prayer."<a name="FNanchor_278_278" id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a> When, then, we desire to pray to God, we +ought to turn to the Saints that they may pray for us.</p> + +<p>Further, the Saints who are in the Fatherland +are more acceptable in the sight of God than they +were when upon earth. But we ought to ask the +Saints even when on earth to be our intercessors +with God, as the Apostle shows us by his example +when he says: <i>I beseech you, therefore, brethren, +through our Lord Jesus Christ, and by the charity +of the Holy Ghost, that you help me in your prayers +for me to God</i>.<a name="FNanchor_279_279" id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a> Much more, then, should we ask +the Saints who are in our Fatherland to help us +by their prayers to God.</p> + +<p>Moreover, the common custom of the Church +confirms this, since in her Litanies she asks the +prayers of the Saints.</p> + +<hr style='width: 45%;' /> + +<p>In the words of Denis,<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> "there is this Divinely +established harmony in things—that they which +hold the lowest place should be brought to God +through them that come between them and God." +Since, then, the Saints who are in our Fatherland +are most nigh to God, the harmony of the Divine +Government demands that we who, abiding in the +body, are "absent from the Lord," should be led +to Him by the Saints who stand midway; and this +is secured when through their means the Divine +Goodness pours out Its effects upon us. And since +our return to God ought to correspond to the +orderly way in which His goodnesses flow upon us—for +His benefits flow out upon us through the<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span> +intervention of the Saints' suffrages for us—so +also ought we to be brought back to God through +the intervention of the Saints, and thus once more +receive His benefits. Whence it is that we make +them our intercessors for us with God—and, as it +were, mediators—by begging them to pray for us.</p> + +<hr style='width: 45%;' /> + +<p>But some say that we should not ask the Saints +to pray for us, thus:</p> + +<p>1. No one asks a man's friends to intercede for +him except in so far as he thinks that he can obtain +a favour more easily through them. But God +is infinitely more merciful than any Saint, and consequently +His Will is more readily inclined to hear +us than is the will of any Saint. Whence it would +seem superfluous to make the Saints mediators +between ourselves and God, and so ask them to +intercede for us.</p> + +<div class="blockquot"><p>But just as it is not by reason of any deficiency +on the part of the Divine Power that +It works through the mediumship of secondary +causes, whereas it rather tends to the fulfilment +of the harmony of the universe that His +Goodness should be more copiously diffused +upon things, so that things not only receive +from Him their own peculiar goodness, but +themselves become a source of goodness to +other things as well; so in the same way it is +not by reason of any lack of mercy on His part +that appeal to His mercy by means of the +prayers of the Saints is fitting; but this is done +in order that the aforesaid harmony may be +preserved.</p></div><p><span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span></p> + +<p>2. If we ought to ask the Saints to pray for us, +it can only be because we know that their prayers +are acceptable to God. But the more saintly is a +Saint, the more acceptable is his prayer to God. +Consequently we ought always to make the greater +Saints our intercessors with God, and never the +lesser ones.</p> + +<div class="blockquot"><p>Yet although the greater Saints are more +acceptable to God than are the lesser ones, it +is still useful to pray sometimes to the lesser +Saints. And this for five reasons: Firstly, +because a man sometimes has a greater devotion +to some lesser Saint than to one who is +greater; and the efficacy of our prayers depends +very much on our devotion. Secondly, +in order to avoid weariness; for unremitting +application to one thing begets distaste; but +when we pray to various Saints fresh devotional +fervour is stirred up in practically each +case. Thirdly, because certain Saints are appointed +the patrons of certain particular cases, +so S. Antony for the avoidance of hell-fire. +Fourthly, that so we may show due honour to +them all. Fifthly, because sometimes a favour +may be gained at the prayer of many which +would not be gained at the prayer of one alone.</p></div> + +<p>3. Christ, even as man, is termed <i>the Saint of +Saints</i>;<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a> and it belongs to Him, as man, to pray. +Yet we never ask Christ to pray for us. Hence it is +superfluous to make the Saints our intercessors +with God.</p> +<p><span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span></p> +<div class="blockquot"><p>But prayer is an act. And acts belong to +individual beings. Consequently, if we were +to say, <i>Christ, pray for us</i>, we should appear, +unless we added something, to be referring +this to Christ's Person, and thus we might +seem to fall into the error of Nestorius who +regarded the Person of the Son of Man as +distinct in Christ from the Person of the Son +of God; or perhaps, too, into the error of +Arius who regarded the Person of the Son +as less than the Father. In order, then, to +avoid these errors, the Church does not say, +<i>Christ, pray for us</i>, but <i>Christ, hear us</i>, or +<i>Christ, have mercy on us</i>.</p></div> + +<p>4. Once more, when one is asked to intercede +for another, he presents the latter's prayers to +him with whom he has to intercede. But it is +superfluous to present anything to Him to Whom +all things are present. Hence it is superfluous to +make the Saints our intercessors with God.</p> + +<div class="blockquot"><p>But the Saints are not said to present our +prayers to God as though they were manifesting +to Him something which He did not know, +but in the sense that they ask that these +prayers may be heard by God, or that they +consult the Divine Truth concerning them, so +as to know what, according to His providence, +ought to be done.</p></div> + +<p>5. Lastly, that must be held superfluous which +is done for the sake of something which, whether +the former were done or not, would yet take place—or +not take place—all the same. But similarly,<span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span> +the Saints would pray for us or not pray for us +whether we asked them to do so or not. For if we +deserve that they should pray for us, they would +pray for us, even though we did not ask them to do +so; if, on the other hand, we are not deserving that +they should pray for us, then they do not pray for +us—even though we ask them to do so. Hence to +ask them to pray for us seems altogether superfluous.</p> + +<div class="blockquot"><p>But a man becomes deserving that some +Saint should pray for him from the very fact +that with pure-hearted devotion he has recourse +to him in his needs. Hence it is not +superfluous to pray to the Saints.</p></div> + + +<h3><a name="supplement-lxxii-iii" id="supplement-lxxii-iii"></a>III</h3> + +<h3>Are the Saints' Prayers to God for us +always heard?</h3> + +<p>In 2 Maccabees xv. 14 it is said: <i>This is he that +prayeth much for the people, and for all the Holy +City, Jeremias the prophet of God</i>; and that his +prayer was heard is evident from what follows, for +<i>Jeremias stretched forth his right hand and gave to +Judas a sword of gold, saying: Take this holy sword, +a gift from God</i>, etc.</p> + +<p>Further, S. Jerome says<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a>: "You say in your +book that while we live we can pray for one another, +but that after we are dead no one's prayer for +others will be heard"; and S. Jerome condemns +this statement thus: "If the Apostles and Martyrs<span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span> +while still in the body could pray for others while +as yet solicitous for themselves, how much more +when they have won their crown, completed the +victory, and gained their triumph?"</p> + +<p>Moreover, the Church's custom confirms this, for +she frequently asks to be helped by the prayers +of the Saints.</p> + +<hr style='width: 45%;' /> + +<p>The Saints are said to pray for us in two ways: +firstly, by express prayer, when they by their ardent +desires appeal to the ears of the Divine Mercy for +us; secondly, by interpretative prayer—namely, +by their merits which, standing as the Saints do +in the sight of God, not only tend to their own +glory but are, as it were, suffrages—and even +prayers—for us; just as the Blood of Christ, shed +for us, is said to ask pardon for us. And in both +ways the prayers of the Saints are, as far as in them +lies, efficacious in obtaining what they ask for. +But that we do not obtain the fruit of their prayers +may be due to defects on our part, according, that +is, as they are said to pray for us in the sense that +their merits avail for us. But according as they +actually do pray for us—that is, ask something for +us by their desires—they are always heard. For the +Saints only wish what God wishes, and they only +ask for what they wish should be done; what God, +however, wishes is always done—unless, indeed, we +are speaking of the <i>antecedent</i> will of God, according +to which <i>He wills all men to be saved</i>: this will is +not always fulfilled. Hence it is not to be wondered +at if what the Saints also will according to +this kind of will is not always fulfilled.<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span></p> + +<p>But some maintain that the Saints' prayers for +us are not always heard, thus:</p> + +<p>1. If the Saints' prayers were always heard, they +would be especially heard when they pray for those +things which affect themselves. Yet they are not +always heard as regards these things, for to the +Martyrs who prayed for vengeance upon the inhabitants +of the earth it was said <i>that they should +rest for a little time till</i> the number of <i>their brethren +should be filled up</i>.<a name="FNanchor_283_283" id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a> Much less, then, are their +prayers heard for things that do not concern them.</p> + +<div class="blockquot"><p>But this prayer of the Martyrs is nothing +more than their desire to obtain the garment +of the body and the society of the Saints who +are to be saved; it expresses their agreement +with the Divine Justice which punishes the +wicked. Hence on those words of the Apocalypse,<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a> +<i>How long, O Lord</i>, the Ordinary +Gloss says: "They yearn for a greater joy, +and for the companionship of the Saints, and +they agree with the justice of God."</p></div> + +<p>2. It is said in Jeremias<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a>: <i>If Moses and Samuel +shall stand before Me, My soul is not towards this +people</i>. The Saints, then, are not always heard +when they pray for us to God.</p> + +<div class="blockquot"><p>But God here speaks of Moses and Samuel +according as they were in this life, for they +are said to have prayed for the people and +thus withstood the wrath of God. Yet none +the less, had they lived in Jeremias' time they<span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span> +would not have been able to appease by their +prayers God's wrath upon the people, so great +was the latter's wickedness. This is the meaning +of that passage.</p></div> + +<p>3. The Saints in our Fatherland are said to be +the equals of the Angels.<a name="FNanchor_286_286" id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a> But the Angels are not +always heard in their prayers to God, as is evident +from Daniel<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a>: <i>I am come for thy words. But the +Prince of the kingdom of the Persians resisted me +one and twenty days.</i> But the Angel who spoke +had not come to Daniel's assistance without asking +his freedom from God; yet none the less the fulfilment +of his prayer was hindered. In the same +way, then, neither are the prayers of other Saints +to God for us always heard.</p> + +<div class="blockquot"><p>But this contest of the good Angels is not to +be understood in the sense that they put forth +contrary prayers before God, but that they +set before the Divine scrutiny conflicting merits +on either hand, and awaited the Divine decision. +Thus S. Gregory, expounding the +above words of Daniel, says: "These sublime +Spirits who rule over the nations in no sense +strive for those who do evil, but they scrutinize +their deeds and judge justly; hence, when the +faults or the merits of any nation are submitted +to the Council of the Supreme Court, he who is +set over that particular nation is described as +either losing or failing in the contest. But the +sole victory for all of them is the supreme will +of his Creator above him; and since they<span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span> +ever look towards that Will, they never desire +what they cannot obtain,"<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a> and hence never +ask for it. Whence it is clear that their +prayers are always heard.</p></div> + +<p>4. Whoever obtains something by prayer in a +certain sense merits it. But the Saints who are +in our Fatherland are no longer capable of meriting. +Therefore they cannot obtain anything for us +from God by their prayers.</p> + +<div class="blockquot"><p>But although the Saints when once they +are in our Fatherland are not capable of +meriting for themselves, they are still capable +of meriting for others, or rather of helping +others by reason of their own previous merits. +For when alive they merited from God that +their prayers should be heard after death. +Or we might say that in prayer merit and the +power to obtain what we ask do not rest on the +same basis. For merit consists in a certain +correspondence between an act and the end +towards which it is directed and which is +given to it as its reward; but the impetratory +power of prayer rests upon the generosity of +him from whom we ask something. Consequently +prayer sometimes wins from the +generosity of him to whom it is made what +perhaps was not merited either by him who +asked nor by him for whom he asked. And +thus, though the Saints are no longer capable +of meriting, it does not follow that they are +incapable of winning things from God.</p></div><p><span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span></p> + +<p>5. Again, the Saints conform their will in all +things to the Divine Will. Therefore they can only +will what they know God wills. But no one prays +save for what he wishes. Consequently they only +pray for what they know God wills. But what +God wills would take place whether they prayed +or not. Consequently their prayers have no power +to obtain things.</p> + +<div class="blockquot"><p>But, as is evident from the passage of +S. Gregory quoted above in reply to the third +difficulty, neither the Saints nor the Angels +will anything save what they see in the Divine +Will. And consequently they ask for nothing +else save this. But it does not follow that +their prayers are without fruit, for, as S. +Augustine says in his treatise, <i>On the Predestination +of the Saints</i>,<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> and S. Gregory +in his <i>Dialogues</i>,<a name="FNanchor_290_290" id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a> the prayers of the Saints +avail for the predestinate, because perhaps it +was pre-ordained that they should be saved by +the prayers of those who interceded for them. +And so, too, God wills that by the prayers of +the Saints should be fulfilled what the Saints +see that He wills.</p></div> + +<p>6. Lastly, the prayers of the entire Court of +Heaven should, if they can gain anything at all, +be far more efficacious than all the suffrages of the +Church on earth. But if all the suffrages of the +Church on earth were to be accumulated upon one +soul in Purgatory, it would be entirely freed from +punishment. Since, then, the Saints who are in<span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span> +our Fatherland have the same reason for praying +for the souls in Purgatory as they have for praying +for us, they would by their prayers, if they could +obtain anything for us, wholly deliver from suffering +those who are in Purgatory. But this is false, for +if it were true, then the suffrages of the Church +for the dead would be superfluous.</p> + +<div class="blockquot"><p>But the suffrages of the Church for the dead +are, as it were, satisfactions offered by the +living in place of the dead, and thus they +free the dead from that debt of punishment +which they have not paid. But the Saints +who are in our Fatherland are not capable of +making satisfaction. And thus there is no +parity between their prayers and the Church's +suffrages.</p></div><p><span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> xiv. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> <i>Moralia in Job</i>, xii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> <i>Dialogue</i>, li. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> <i>Contra Vigilant.</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> S. Augustine: <i>Of the Trinity</i>, xiii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> <i>Of the Heavenly Hierarchy</i>, iii.</p></div> + +<div class="footnote"><p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> lxiii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> <i>De Cura Mortuorum</i>, 13, 14, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> S. Matt, xviii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> <i>Of the Heavenly Hierarchy</i>, vii.; and <i>Of the +Ecclesiastical Hierarchy</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> v. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> <i>Moralia in Job</i>, v. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> Rom. xv. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> <i>Of the Ecclesiastical Hierarchy</i>, v.</p></div> + +<div class="footnote"><p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> Dan. ix. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> <i>Ep. contra Vigilantium</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> Apoc. vi. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> vi. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> xv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> S. Matt. xxii. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> x. 12-13.</p></div> + +<div class="footnote"><p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> <i>Moralia on Job</i>, xvii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> <i>De Dono Perseverantiæ</i>, xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> i. 8.</p></div> + + + + +<h2><a name="question-clxxix" id="question-clxxix"></a>QUESTION CLXXIX</h2> + +<h3>OF THE DIVISION OF LIFE INTO THE ACTIVE AND +THE CONTEMPLATIVE</h3> + +<p><a href="#question-clxxxix-i">I. May Life be fittingly divided into the Active and + the Contemplative?</a><br/> + S. Augustine, <i>De Consensu Evangelistarum</i>, I., iv. 8<br/> + <i>Tractatus, cxxiv. 5, in Joannem</i></p> +<p><a href="#question-clxxix-ii">II. Is this division of Life into the Active and the + Contemplative a sufficient one?</a><br/> + S. Augustine, <i>Of the Trinity</i>, I., viii. 17</p> + + +<h3><a name="question-clxxxix-i" id="question-clxxxix-i"></a>I</h3> + +<h3>May Life be fittingly divided into the +Active and the Contemplative?</h3> + +<p>S. Gregory the Great says<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a>: "There are two +kinds of lives in which Almighty God instructs +us by His Sacred Word—namely, the active and +the contemplative."</p> + +<p>Those things are properly said to live which +move or work from within themselves. But what +especially accords with the innermost nature of a +thing is that which is proper to it and towards +which it is especially inclined; consequently every +living thing shows that it is living by those very<span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span> +acts which are especially befitting it and towards +which it is especially inclined. Thus the life of +plants is said to consist in their growing and in their +producing seed; the life of animals in their feeling +and moving; while that of man consists in his understanding +and in his acting according to reason.</p> + +<p>Hence among men themselves each man's life +appears to be that in which he takes special +pleasure, that with which he is particularly occupied, +that, in fine, in which each one wishes to live +with a friend, as is said in the <i>Ethics of Aristotle</i>.<a name="FNanchor_292_292" id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a></p> + +<p>Since, then, some men are especially occupied +with the contemplation of the truth while others +are especially-occupied with external things, man's +life may be conveniently divided into the active +and the contemplative.</p> + +<hr style='width: 45%;' /> + +<p>Some, however, repudiate this division, thus:</p> + +<p>1. The soul is by its essence the principle of +life; thus the Philosopher says<a name="FNanchor_293_293" id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a>: "For living things, +to live is to be." But the same soul with its +faculties is the principle both of action and of +contemplation. Hence it would seem that life +cannot be suitably divided into the active and the +contemplative.</p> + +<div class="blockquot"><p>But the peculiar nature of every individual +thing—that which makes it actually be—is +the principle of its own proper action; consequently +<i>to live</i> is said to be the very <i>being</i> of +living things, and this because living things—by +the very fact that they exist through such +a nature—act in such a way.</p></div><p><span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span></p> + +<p>2. Again, when one thing precedes another it is +unfitting to divide the former by differences which +find place in the latter. But action and contemplation, +like speculation and practice, are distinctions +in the intellect, as is laid down by the +Philosopher.<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a> But we live before we understand; +for life is primarily in living things by their vegetative +soul, as also the Philosopher says.<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a> Therefore +life is not fittingly divided according to +contemplation and action.</p> + +<div class="blockquot"><p>But we do not say that life universally +considered is divided into the active and the +contemplative, but that man's life is so +divided. For man derives his species from +his intellect, hence the same divisions hold +good for human life as hold good for the +intellect.</p></div> + +<p>3. Lastly, the word "life" implies motion, as +is clear from Denis the Areopagite.<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> But contemplation +more especially consists in repose, +according to the words: <i>When I go into my house +I shall repose myself with her (Wisdom)</i>.<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a></p> + +<div class="blockquot"><p>But while contemplation implies a certain +repose from external occupations, it is still a +certain motion of the intellect in the sense +that every operation is a motion; in this sense +the Philosopher says that to feel and to understand +are certain motions in the sense that +motion is said to be the act of a perfect thing.<span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span><a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> +It is in this sense, too, that Denis<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a> assigns +three movements to the soul in contemplation: +the direct, the circular, and the oblique.<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a></p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> Two virtues are set before the +human soul, the one active, the other contemplative; +the former shows the path, the latter shows +the goal; in the one we toil that so the heart may +be purified for the Vision of God, in the other we +repose and we see God; the one is spent in the +practice of the precepts of this temporal life, the +other is occupied with the teachings of the life +that is eternal. Hence it is that the one is a life +of toil and the other a life of rest; for the former +is engaged in purging away its sins, the latter +already stands in the light of the purified. Hence, +too, during this mortal life the former is occupied +with the works of a good life, whereas the latter +rather stands in faith, and, in the case of some few, +sees <i>through a mirror in a dark manner</i>, and enjoys +<i>in part</i> a certain glimpse of the Unchangeable +Truth (<i>De Consensu Evangelistarum</i>, I., iv. 8).</p> + +<div class="blockquot"><p>"The Lord is the portion of my inheritance and of +my cup; it is Thou that wilt restore my inheritance +to me. The lines are fallen unto me in goodly places; +for my inheritance is goodly to me."<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a></p></div> + +<p><i>S. Augustine:</i> There is another life, the life of +immortality, and in it there are no ills; there we +shall see face to face what we now see <i>through a</i><span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span> +<i>glass and in a dark manner</i> even when we have +made great advance in our study of the Truth. +The Church, then, knows of two kinds of life +Divinely set before Her and commended to Her; +in the one we walk by faith, in the other by sight; +the one is the pilgrimage of time, the other is the +mansion of eternity; the one is a life of toil, the +other of repose; in the one we are on the way, in +the other in Our Father's Home; the one is spent +in the toil of action, the other in the reward of +contemplation; the one <i>turneth away from evil and +doth good</i>, the other hath no evil from which to +turn away, but rather a Great Good Which it +enjoys; the one is in conflict with the foe, the other +reigns—conscious that there is no foe; the one is +strong in adversity, the other knows of no adversity; +the one bridles the lusts of the flesh, the other +is given up to the joys of the Spirit; the one is +anxious to overcome, the other is tranquil in the +peace of victory; the one is helped in temptations, +the other, without temptation, rejoices in its +Helper; the one succours the needy, the other +dwells where none are needy; the one condones the +sins of others that thereby its own sins may be +condoned, the other suffers naught that it can +pardon nor does ought that calls for pardon; the +one is afflicted in sufferings lest it should be uplifted +in good things, the other is steeped in such fulness +of grace as to be free from all evil that so, without +temptation to pride, it may cling to the Supreme +Good; the one distinguishes between good and +evil, the other sees naught save what is good; +the one therefore is good—yet still in miseries,<span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span> +the other is better—and in Blessedness (<i>Tractatus</i>, +cxxiv. 5, <i>in Joannem</i>).</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Jesu nostra Redemptio<br /></span> +<span class="i0">Amor et Desiderium!<br /></span> +<span class="i0">Deus Creator omnium,<br /></span> +<span class="i0">Homo in fine temporum!"<br /></span> +</div></div> + + +<h3><a name="question-clxxix-ii" id="question-clxxix-ii"></a>II</h3> + +<h3>Is this division of Life into the Active and +the Contemplative a sufficient one?</h3> + +<p>These two kinds of life are signified by the two +wives of Jacob—namely, the active life by Lia, +the contemplative by Rachel. They are also +signified by those two women who afforded hospitality +to the Lord: the contemplative, namely, by +Mary, the active by Martha, as S. Gregory says.<a name="FNanchor_302_302" id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a> +But if there were more than two kinds of life, these +significations would not be fitting.</p> + +<p>As we have said above, the division in question +concerns human life regarded as intellectual. And +the intellect itself is divided into the contemplative +and the active, for the aim of intellectual +knowledge is either the actual knowledge of the +truth—and this belongs to the contemplative +intellect, or it is some external action—and this +concerns the practical or active intellect. Hence +life is quite sufficiently divided into the active +and the contemplative.</p> + +<p>But some argue that this division is not a +sufficient one, thus:<span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span></p> + +<p>1. The Philosopher<a name="FNanchor_303_303" id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a> says that there are three +specially excellent kinds of life: the pleasurable, +the civil—which seems to be identified with the +active—and the contemplative.</p> + +<div class="blockquot"><p>But the pleasurable life makes its end +consist in the pleasures of that body which we +have in common with the brute creation. +Hence, as the Philosopher says in the same +place, this is a bestial life. Consequently it +is not comprised in our division of life into +the active and the contemplative.</p></div> + +<p>2. Again, S. Augustine<a name="FNanchor_304_304" id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a> speaks of three different +kinds of life: the life of leisure, which is referred to +the contemplative; the busy life, which is referred +to the active life; and he adds a third composed +of these two.</p> + +<div class="blockquot"><p>But things which hold a middle course are +compounded of the extremes, and hence are +virtually contained in them, as the tepid in +the hot and the cold, the pallid in the white +and the black. And similarly, under the +active and the contemplative lives is comprised +that kind of life which is compounded +of them both. But just as in every mixture +one of the simple elements predominates, so +in this mixed kind of life now the contemplative, +now the active predominates.</p></div> + +<p>3. Lastly, men's lives are diversified according +to their various occupations. But there are more +than two classes of human occupations.<span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span></p> + +<div class="blockquot"><p>But all classes of human occupations are, +if they are concerned with the necessities of +this present life, and in accordance with right +reason, comprised under the active life which, +by properly regulated acts, takes heed for the +needs of the present life. But if these actions +minister to our concupiscences, then they fall +under the voluptuous life which is not comprised +in the active life. But human occupations +which are directed to the consideration +of the truth are comprised under the contemplative +life.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine: Your life is hid with Christ in +God. When Christ shall appear, Who is your life, +then you also shall appear with Him in glory</i>;<a name="FNanchor_305_305" id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a> but +until that shall come to pass <i>we see now through +a glass in a dark manner</i>—that is, in images as it +were—<i>but then face to face</i>.<a name="FNanchor_306_306" id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a> This, indeed, is the +contemplation that is promised to us, the goal of +all our actions, the eternal perfection of all our +joys. For <i>we are the sons of God, and it hath not +yet appeared what we shall be; we know that when +He shall appear we shall be like Him, for we shall +see Him as He is</i>.<a name="FNanchor_307_307" id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a> And as He said to His servant +Moses: <i>I am Who am ... thus shalt thou say to the +children of Israel: He Who is hath sent me to you</i>,<a name="FNanchor_308_308" id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a> +even that shall we contemplate when we live in +eternity. Thus, too, He says: <i>This is eternal life, +that they may know Thee, the only True God, and</i><span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span> +<i>Jesus Christ Whom Thou hast sent</i>.<a name="FNanchor_309_309" id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a> And this shall +be when the Lord shall come and <i>bring to light the +hidden things of darkness</i>,<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a> when the gloom of our +mortal corruption shall have passed away. Then +will be our "morning," that "morning" of which +the Psalmist says: <i>In the morning I will stand +before Thee and I will see</i>.<a name="FNanchor_311_311" id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a> ... Then, too, will +come to pass that which is written: <i>Thou shall fill +me with joy with Thy countenance</i>.<a name="FNanchor_312_312" id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a> Beyond that +joy we shall seek for nothing, for there is naught +further to be sought. The Father will be shown +to us, and that will suffice for us. Well did Philip +understand this when he said to the Lord: <i>Show +us the Father, and it is enough for us!</i><a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a> ... Such +contemplation, indeed, is the reward of faith, and +for this reward's sake are our hearts purified by +faith, as it is written: <i>Purifying their hearts by +faith</i><a name="FNanchor_314_314" id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a> (<i>De Trinitate</i>, I., viii. 17).</p> + +<div class="blockquot"><p>"Remember, O Lord, Thy bowels of compassion; +and Thy mercies that are from the beginning of the +world. The sins of my youth and my ignorances do not +remember. According to Thy mercy remember Thou +me; for Thy goodness' sake, O Lord. The Lord is +sweet and righteous; therefore He will give a law to +sinners in the way. He will guide the mild in judgment; +He will teach the meek His ways. All the ways +of the Lord are mercy and truth to them that seek +after His covenant and His testimonies. For Thy +Name's sake, O Lord, Thou wilt pardon my sin; for +it is great."<a name="FNanchor_315_315" id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a></p></div> +<p><span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> Hom. XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> IX., xii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> <i>De Anima</i>, II., iv. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> <i>De Anima</i>, III., x. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> <i>Ibid.</i>, II., iv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> <i>Of the Divine Names</i>, vi.</p></div> + +<div class="footnote"><p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> Wisd. viii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> <i>De Anima</i>, III., vii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> <i>Of the Divine Names</i>, IV., i. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> For a commentary on this passage of S. Denis, see +Qu. CLXXX., Art. 6, pp. 203-210.</p></div> + +<div class="footnote"><p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> Ps. xv. 5-6.</p></div> + +<div class="footnote"><p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> <i>Moralia in Job</i>, vi. 18; and <i>Hom.</i> XIV., <i>On +Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> <i>Ethics</i>, I., v. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> <i>Of the City of God</i>, xix. 2 and 19.</p></div> + +<div class="footnote"><p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> Col. iii. 3-4.</p></div> + +<div class="footnote"><p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> 1 Cor. xiii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> 1 John iii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> Exod. iii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> S. John xvii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> 1 Cor. iv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> Ps. v. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> Ps. xv. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> S. John xiv. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> Acts xv. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> Ps. xxiv. 6-11.</p></div> + + + + +<h2><a name="question-clxxx" id="question-clxxx"></a>QUESTION CLXXX</h2> + +<h3>OF THE CONTEMPLATIVE LIFE</h3> + +<p><a href="#question-clxxx-i">I. Is the Contemplative Life wholly confined to the Intellect, + or does the Will enter into it?</a><br/> + S. Thomas, <i>On the Beatific Vision</i>, I., xii.<br/> + <i>ad 3m</i></p> + +<p><a href="#question-clxxx-ii">II. Do the Moral Virtues pertain to the Contemplative Life? </a><br/> + S. Augustine, <i>Of the City of God</i>, xix. 19</p> + +<p><a href="#question-clxxx-iii">III. Does the Contemplative Life comprise many Acts?</a><br/> + S. Augustine, <i>Of the Perfection of Human Righteousness</i>, viii. 18<br/> + <i>Ep.</i>, cxxx. <i>ad probam</i></p> + +<p><a href="#question-clxxx-iv">IV. Does the Contemplative Life consist solely in the +Contemplation of God, or in the Consideration +of other Truths as well?</a><br/> + S. Augustine, <i>Sermon</i>, CLXIX., xiv. 17<br/> + <i>Ep.</i>, cxxx. <i>ad probam</i></p> + +<p><a href="#question-clxxx-v">V. Can the Contemplative Life attain, according to the State of + this Present Life, to the Contemplation + of the Divine Essence?</a><br/> + S. Augustine, <i>Of the Sermon on the Mount</i>, II., + ix. 35</p> + +<p><a href="#question-clxxx-vi">VI. Is the Act of Contemplation rightly distinguished according + to the three kinds of Motion—Circular, Direct, + and Oblique?</a></p> + +<p><a href="#question-clxxx-vii">VII. Has Contemplation its Joys?</a></p> + +<p><a href="#question-clxxx-viii">VIII. Is the Contemplative Life lasting?</a><br/> + S. Augustine, <i>Sermon</i>, cclix., <i>On Low Sunday</i> +<span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span></p> + +<h3><a name="question-clxxx-i" id="question-clxxx-i"></a>I</h3> + +<h3>Is the Contemplative Life wholly confined +to the Intellect, or does the Will enter +into it?</h3> + +<p>S. Gregory the Great says<a name="FNanchor_316_316" id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a>: "The contemplative +life means keeping of charity towards God and our +neighbour, and fixing all our desires on our Creator." +But desire and love belong to the affective or +appetitive powers; consequently the contemplative +life is not confined to the intellect.</p> + +<hr style='width: 45%;' /> + +<p>When men's thoughts are principally directed +towards the contemplation of the truth, their life +is said to be "contemplative." But to "intend" +or direct is an act of the will, since "intention" +or direction is concerned with the end in view, +and the end is the proper object of the will. Hence +contemplation, having regard to the actual essence +of it, is an act of the intellect; but if we consider +that which moves us to the exercise of such an act, +then contemplation is an act of the will; for it is +the will which moves all the other faculties, +including the intellect, to the exercise of their +appropriate acts.</p> + +<p>But the appetitive faculty—the will, that is—moves +us to consider some point either sensibly +or intellectually, that is, sometimes out of love +for the thing itself—for <i>Where thy treasure is there +is thy heart also</i>,—and sometimes out of love of that +very knowledge which follows from its consideration. +For this reason S. Gregory<a name="FNanchor_317_317" id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a> makes the contemplative<span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span> +life consist in the love of God, since +from love of God a man yearns to look upon His +beauty. And since we are delighted when we +obtain what we love, the contemplative life consequently +results in delight, and this resides in the +affective powers, from which, too, love took its +rise.</p> + +<hr style='width: 45%;' /> + +<p>Some, however, urge that the contemplative life +lies wholly in the intellect, thus:</p> + +<p>1. The Philosopher says<a name="FNanchor_318_318" id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a>: "The end of contemplation +is truth." But truth belongs wholly +to the intellect.</p> + +<div class="blockquot"><p>But from the very fact that truth is the +goal of contemplation it derives its character +of a desirable and lovable and pleasing good, +and in this sense it comes under the appetitive +powers.</p></div> + +<p>2. Again, S. Gregory says<a name="FNanchor_319_319" id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a>: "Rachel, whose +name is interpreted 'the Beginning seen,' signifies +the contemplative life." But the vision of a +principle, or beginning, belongs to the intellect.</p> + +<div class="blockquot"><p>But it is love of God which excites in us +desire of the vision of the First Principle of +all—viz., God Himself—and hence S. Gregory +says<a name="FNanchor_320_320" id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a>: "The contemplative life, trampling +underfoot all cares, ardently yearns to look +upon the face of the Creator."</p></div> +<p><span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span></p> +<p>3. S. Gregory says<a name="FNanchor_321_321" id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a>: "It belongs to the contemplative +life to rest from all exterior action." +But the affective or appetitive powers tend towards +external action. Hence it would seem that the +contemplative life does not come under them.</p> + +<div class="blockquot"><p>But the appetitive powers not only move +the bodily members to the performance of +external acts, but the intellect, too, is moved +by them to the exercise of contemplation.</p> + +<p>"Hear, you that are far off, what I have done, and +you that are near, know My strength. The sinners +in Sion are afraid, trembling hath seized upon the +hypocrites. Which of you can dwell with devouring +fire? which of you shall dwell with everlasting burnings? +He that walketh in justices, and speaketh +truth, that casteth away avarice by oppression, and +shaketh his hands from all bribes, that stoppeth his +ears lest he hear blood, and shutteth his eyes that he +may see no evil. He shall dwell on high, the fortifications +of rocks shall be his highness: bread is given +him, his waters are sure. His eyes shall see <span class="smcap">the King +in His beauty</span>, they shall see the land far off."<a name="FNanchor_322_322" id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a></p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Thomas:</i> We do not enjoy all the things that +we have; and this is either because they do not +afford us delight, or because they are not the +ultimate goal of our desires, and so are incapable +of satisfying our yearnings or affording us repose. +But these three things the Blessed have in God: +for they see Him, and seeing Him they hold Him +ever present to them, for they have it in their +power always to see Him; and holding Him, they<span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span> +enjoy Him, satisfying their yearnings with That +Which is The Ultimate End (<i>Summa Theologica</i>, +I., xii. 7, <i>ad 3m</i>).</p> + +<div class="blockquot"><p>"As the hart panteth after the fountains of water: +so my soul panteth after Thee, O God. My soul hath +thirsted after the strong living God; when shall I +come and appear before the face of God? My tears +have been my bread day and night, whilst it is said to +me daily: Where is thy God? These things I remembered, +and poured out my soul in me; for I shall +go over into the place of the wonderful tabernacle, +even to the house of God. With the voice of joy and +praise; the noise of one feasting. Why art thou sad, +O my soul? and why dost thou trouble me? Hope +in God, for I will still give praise to Him: the salvation +of my countenance, and my God."<a name="FNanchor_323_323" id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a></p></div> + + +<h3><a name="question-clxxx-ii" id="question-clxxx-ii"></a>II</h3> + +<h3>Do the Moral Virtues pertain to the Contemplative +Life?</h3> + +<p>The moral virtues are directed towards external +actions, and S. Gregory says<a name="FNanchor_324_324" id="FNanchor_324_324"></a><a href="#Footnote_324_324" class="fnanchor">[324]</a>: "It belongs to the +contemplative life to abstain from all external +action." Hence the moral virtues do not pertain +to the contemplative life.</p> + +<p>A thing may pertain to the contemplative life +either essentially or by way of disposition towards +it. Essentially, then, the moral virtues do not +pertain to the contemplative life; for the goal of +the contemplative life is the consideration of truth. +"Knowledge," says the Philosopher, "which pertains +to the consideration of truth, has little to do<span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span> +with the moral virtues."<a name="FNanchor_325_325" id="FNanchor_325_325"></a><a href="#Footnote_325_325" class="fnanchor">[325]</a> Hence he also says<a name="FNanchor_326_326" id="FNanchor_326_326"></a><a href="#Footnote_326_326" class="fnanchor">[326]</a> +that moral virtues pertain to active, not to contemplative +happiness.</p> + +<p>But dispositively the moral virtues do belong to +the contemplative life. For actual contemplation, +in which the contemplative life essentially consists, +is impeded both by the vehemence of the passions +which distract the soul from occupation with the +things of the intellect, and divert it to the things +of sense, and also by external disturbances. The +moral virtues, however, keep down the vehemence +of the passions, and check the disturbance that +might arise from external occupations.</p> + +<p>Consequently the moral virtues do pertain to the +contemplative life, but by way of disposition thereto.</p> + +<hr style='width: 45%;' /> + +<p>But some maintain that the moral virtues do +pertain to the contemplative life, thus:</p> + +<p>1. S. Gregory says<a name="FNanchor_327_327" id="FNanchor_327_327"></a><a href="#Footnote_327_327" class="fnanchor">[327]</a>: "The contemplative life +means keeping charity towards God and our neighbour +with our whole soul." But all the moral +virtues—acts of which fall under precept—are +reduced to love of God and of our neighbour; for +<i>Love is the fulfilling of the Law</i>.<a name="FNanchor_328_328" id="FNanchor_328_328"></a><a href="#Footnote_328_328" class="fnanchor">[328]</a> Consequently it +would seem that the moral virtues do pertain to +the contemplative life.</p> + +<div class="blockquot"><p>But, as we have already said, the contemplative +life is motived by the affective faculties, +and consequently love of God and of our +neighbour are required for the contemplative +life. Impelling causes, however, do not enter<span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span> +into the essence of a thing, but prepare for it +and perfect it. Hence it does not follow that +the moral virtues essentially pertain to the +contemplative life.</p></div> + +<p>2. Again; the contemplative life is especially +directed towards the contemplation of God, as +S. Gregory says: "The soul, trampling all cares +underfoot, ardently yearns to see its Creator's +face." But no one can attain to this without +that cleanness of heart which the moral virtues +procure: <i>Blessed are the clean of heart, for they shall +see God</i>,<a name="FNanchor_329_329" id="FNanchor_329_329"></a><a href="#Footnote_329_329" class="fnanchor">[329]</a> and again: <i>Follow peace with all men with +holiness, without which no man shall see God</i>.<a name="FNanchor_330_330" id="FNanchor_330_330"></a><a href="#Footnote_330_330" class="fnanchor">[330]</a></p> + +<div class="blockquot"><p>But holiness—that is, cleanness of heart—is +produced by those virtues which have to do +with those passions which hinder the purity +of the reason. And peace is produced by +justice—the moral virtue which is concerned +with our works: <i>The work of justice shall be +peace</i><a name="FNanchor_331_331" id="FNanchor_331_331"></a><a href="#Footnote_331_331" class="fnanchor">[331]</a> inasmuch, that is, as a man, by refraining +from injuring others, removes occasions +of strife and disturbance.</p></div> + +<p>3. Lastly, S. Gregory says<a name="FNanchor_332_332" id="FNanchor_332_332"></a><a href="#Footnote_332_332" class="fnanchor">[332]</a>: "The contemplative +life is something beautiful in the soul," and +it is for this reason that it is said to be typified by +Rachel, for <i>She was well-favoured and of a beautiful +countenance</i>.<a name="FNanchor_333_333" id="FNanchor_333_333"></a><a href="#Footnote_333_333" class="fnanchor">[333]</a> But the beauty of the soul, as +S. Ambrose remarks, depends upon the moral +virtues and especially on that of temperance.<a name="FNanchor_334_334" id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a></p> +<p><span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span></p> +<div class="blockquot"><p>But beauty consists in a certain splendour +combined with a becoming harmony. Both +of these points are radically to be referred to +the reason, for to it belongs both the light +which manifests beauty, and the establishment +of due proportion in others. Consequently in +the contemplative life—which consists in the +act of the reason—beauty is necessarily and +essentially to be found; thus of the contemplation +of Wisdom it is said: <i>And I became a +lover of her beauty</i>.<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a> But in the moral virtues +beauty is only found by a certain participation—in +proportion, namely, as they share +in the harmony of reason; and this is especially +the case with the virtue of temperance whose +function it is to repress those desires which +particularly obscure the light of reason. Hence +it is, too, that the virtue of chastity especially +renders a man fit for contemplation, for +venereal pleasures are precisely those which, +as S. Augustine points out, most drag down +the mind to the things of sense.<a name="FNanchor_336_336" id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a></p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> While it is true that any one of +these three kinds of life—the leisurely, the busy, +and the life commingled of them both—may be +embraced by anybody without prejudice to his +faith, and may be the means of leading him to his +eternal reward, it is yet important that a man +should take note of what it is that he holds +to through love of the truth, and should reflect<span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span> +on the nature of the work to which he devotes +himself at the demand of charity. For no man +should be so addicted to leisure as for its sake to +neglect his neighbour's profit; neither should any +man be so devoted to the active life as to forget +the thought of God. For in our leisured life we +are not to find delight in mere idle repose, but the +seeking and finding of the truth must be our aim; +each must strive to advance in that, to hold fast +what he finds, and yet not to grudge it to his +neighbour. Similarly, in the life of action: we +must not love honour in this life, nor power; for +<i>all things are vain under the sun</i>. But we must love +the toil itself which comes to us together with such +honour or power if it be rightly and profitably +used—as tending, that is, to the salvation under +God of those under us.... Love of truth, then, +seeks for a holy leisure; the calls of charity compel +us to undertake the labours of justice. If no one +lays on us this burden, then must we devote our +leisure to the search after and the study of the +truth; but if such burden be imposed upon us, we +must shoulder it at the call of charity; yet withal +we must not wholly abandon the delights of the +truth, lest while the latter's sweetness is withdrawn +from us, the burden we have taken up overwhelm +us (<i>Of the City of God</i>, xix. 19).</p> + +<div class="blockquot"><p>"O expectation of Israel, the Saviour thereof in +time of trouble: why wilt Thou be as a stranger in the +land, and as a wayfaring man turning in to lodge? +Why wilt Thou be as a wandering man, as a mighty +man that cannot save? but Thou, O Lord, art among +us, and Thy Name is called upon us, forsake us not."<a name="FNanchor_337_337" id="FNanchor_337_337"></a><a href="#Footnote_337_337" class="fnanchor">[337]</a></p></div> +<p><span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span></p> +<h3><a name="question-clxxx-iii" id="question-clxxx-iii"></a>III</h3> + +<h3>Does the Contemplative Life comprise many +Acts?</h3> + +<p>By "life" is here meant any work to which a +man principally devotes himself. Hence if there +were many acts or works in the contemplative life, +it would not be one life, but several.</p> + +<p>It must be understood that we are speaking of +the contemplative life as it concerns man. And +between men and Angels there is, as S. Denis says,<a name="FNanchor_338_338" id="FNanchor_338_338"></a><a href="#Footnote_338_338" class="fnanchor">[338]</a> +this difference—that whereas an Angel knows the +truth by one simple act of intelligence, man, on +the contrary, only arrives at a knowledge of the +simple truth by arguing from many premises. +Hence the contemplative life has only a single act +in which it finds its final perfection—namely, the +contemplation of the truth—and from this one act +it derives its oneness. But at the same time it +has many acts by means of which it arrives at this +final act. Of these various acts, some are concerned +with the establishment of principles from which the +mind proceeds to the contemplation of truth; +others, again, are concerned with deducing from +these principles that truth the knowledge of which +is sought. But the ultimate act, the complement +of the foregoing, is the contemplation of truth.</p> + +<p>Some, however, maintain that many acts pertain +to the contemplative life, thus:<span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span></p> + +<p>1. Richard of S. Victor<a name="FNanchor_339_339" id="FNanchor_339_339"></a><a href="#Footnote_339_339" class="fnanchor">[339]</a> distinguishes between +contemplation, meditation, and thought. But these +all seem to belong to the contemplative life.</p> + +<div class="blockquot"><p>But <i>thought</i>, according to Richard of +S. Victor, seems to signify the consideration +of many things from which a man intends to +gather some single truth. Consequently, under +the term <i>thought</i> may be comprised perceptions +by the senses, whereby we know +certain effects—imaginations, too, as well as +investigation of different phenomena by the +reason; in a word, all those things which +conduce to a knowledge of the truth we are in +search of. At the same time, according to +S. Augustine,<a name="FNanchor_340_340" id="FNanchor_340_340"></a><a href="#Footnote_340_340" class="fnanchor">[340]</a> every operation of the intellect +may be termed <i>thought</i>. <i>Meditation</i>, again, +seems to refer to the process of reasoning +from principles which have to do with the +truth we desire to contemplate. And <i>contemplation</i>, +according to S. Bernard,<a name="FNanchor_341_341" id="FNanchor_341_341"></a><a href="#Footnote_341_341" class="fnanchor">[341]</a> means +the same thing, although, according to the +Philosopher,<a name="FNanchor_342_342" id="FNanchor_342_342"></a><a href="#Footnote_342_342" class="fnanchor">[342]</a> every operation of the intellect +may be termed "consideration." But <i>contemplation</i> +is concerned with the simple dwelling +upon the truth itself. Hence Richard of +S. Victor says<a name="FNanchor_343_343" id="FNanchor_343_343"></a><a href="#Footnote_343_343" class="fnanchor">[343]</a>: "<i>Contemplation</i> is the soul's +clear, free, and attentive dwelling upon the +truth to be perceived; <i>meditation</i> is the outlook +of the soul occupied in searching for the truth;<span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span> +<i>thought </i> is the soul's glance, ever prone to +distraction."</p></div> + +<p>2. Further, the Apostle says: <i>But we all, beholding +the glory of the Lord with open face, are transformed +into the same image from glory to glory.</i><a name="FNanchor_344_344" id="FNanchor_344_344"></a><a href="#Footnote_344_344" class="fnanchor">[344]</a> But this +refers to the contemplative life; therefore, besides +the three things already mentioned—namely, contemplation, +meditation and thought,—<i>speculation</i>, +too, enters into the contemplative life.</p> + +<div class="blockquot"><p>But <i>speculation</i>, as S. Augustine's Gloss has +it,<a name="FNanchor_345_345" id="FNanchor_345_345"></a><a href="#Footnote_345_345" class="fnanchor">[345]</a> "is derived from <i>speculum</i>, a 'mirror,' +not from <i>specula</i>, a 'watch-tower.'" To see +a thing in a mirror, however, is to see a +cause by an effect in which its likeness is +shown; thus <i>speculation</i> seems reducible to +<i>meditation</i>.</p></div> + +<p>3. Again, S. Bernard says<a name="FNanchor_346_346" id="FNanchor_346_346"></a><a href="#Footnote_346_346" class="fnanchor">[346]</a>: "The first and chiefest +contemplation is the marvelling at God's +Majesty." But to "marvel" is, according to +S. John Damascene,<a name="FNanchor_347_347" id="FNanchor_347_347"></a><a href="#Footnote_347_347" class="fnanchor">[347]</a> a species of fear. Consequently +it seems that many acts belong to contemplation.</p> + +<div class="blockquot"><p>But wonderment is a species of fear arising +from our learning something which it is beyond +our powers to understand. Hence +wonderment is an act subsequent to the contemplation +of sublime truth, whereas contemplation +reaches its goal in the affective +powers.</p></div><p><span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span></p> + +<p>4. Lastly, prayer, reading, and meditation seem +to belong to the contemplative life. Devout hearing, +too, belongs to it, for it is said of Mary, who +is the type of the contemplative life, that <i>sitting +at the Lord's feet, she heard His word</i>.<a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a></p> + +<div class="blockquot"><p>Man, however, arrives at the knowledge of +truth in two ways: first of all, by receiving +things from others; as regards, then, the +things a man receives from God: prayer is +necessary, according to the words: <i>I called upon +God, and the spirit of Wisdom came upon me</i>.<a name="FNanchor_349_349" id="FNanchor_349_349"></a><a href="#Footnote_349_349" class="fnanchor">[349]</a> +And as for the things he receives from men: +hearing is necessary if he receive them from +one who speaks, reading is necessary if it be +question of what is handed down in Holy +Scripture. And secondly, a man arrives at +the knowledge of truth by his own personal +study, and for this is required meditation.</p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">"Uni trinoque Domino<br /></span> +<span class="i0">Sit sempiterna gloria!<br /></span> +<span class="i0">Qui vitam sine termino<br /></span> +<span class="i0">Nobis donet in Patria!"<br /></span> +</div></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> As long, then, as <i>we are absent +from the Lord, we walk by faith and not by sight</i>,<a name="FNanchor_350_350" id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a> +whence it is said: <i>The just man shall live in his +faith.</i><a name="FNanchor_351_351" id="FNanchor_351_351"></a><a href="#Footnote_351_351" class="fnanchor">[351]</a> And this is our justice as long as we are +on our pilgrimage—namely, that here now by the +uprightness and perfection with which we walk we +strive after that perfection and fulness of justice<span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span> +where, in all the glory of its beauty, will be full +and perfect charity. Here we chastise our body +and bring it into subjection; here we give alms by +conferring benefits and forgiving offences against +ourselves; and we do this with joy and from the +heart, and are ever instant in prayer; and all this +we do in the light of that sound doctrine by which +is built up right faith, solid hope, and pure charity. +This, then, is our present justice whereby we run +hungering and thirsting after the perfection and +fulness of justice, so that hereafter we may be +filled therewith (<i>De Perfectione justitiæ Hominis</i>, +viii. 18).</p> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> You know, then, I think, not only +how you ought to pray, but what you ought to +pray for; and this not because I teach you, but +because He teaches you Who has deigned to teach +us all. The Life of Beatitude is what we have to +seek; this we have to ask for from the Lord God. +And what Beatitude means is, with many, a source +of much dispute. But why should we appeal to +the many and their many opinions? For pithily +and truly it is said in God's Scripture: <i>Happy is +that people whose God is the Lord!</i><a name="FNanchor_352_352" id="FNanchor_352_352"></a><a href="#Footnote_352_352" class="fnanchor">[352]</a> Oh, that we +may be counted amongst <i>that people</i>! Oh, that +we may be enabled to contemplate Him, and +may come one day to live with Him unendingly! +<i>The end of the commandment is charity from a pure +heart and a good conscience, and an unfeigned faith.</i><a name="FNanchor_353_353" id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a> +And among these three, hope stands for <i>a good</i><span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span> +<i>conscience</i>. Faith, therefore, with hope and charity, +leads to God the man who prays—that is, the man +who believes, who hopes, and who desires, and +who in the <i>Lord's Prayer</i> meditates what he should +ask from the Lord (<i>Ep.</i> cxxx. <i>ad probam</i>).</p> + +<div class="blockquot"><p>"For my heart hath been inflamed, and my reins +have been changed: and I am brought to nothing, and +I knew not. I am become as a beast before Thee; +and I am always with Thee. Thou hast held me by +my right hand; and by Thy will Thou hast conducted +me; and with glory Thou hast received me. For +what have I in Heaven? and besides Thee what do +I desire upon earth? For Thee my flesh and my +heart hath fainted away; Thou art the God of my +heart; and the God that is my portion for ever. For +behold they that go far from Thee shall perish; Thou +hast destroyed all them that are disloyal to Thee. +But it is good for me to adhere to my God, to put +my hope in the Lord God: that I may declare all +Thy praises, in the gates of the daughter of Sion."<a name="FNanchor_354_354" id="FNanchor_354_354"></a><a href="#Footnote_354_354" class="fnanchor">[354]</a></p></div> + + +<h3><a name="question-clxxx-iv" id="question-clxxx-iv"></a>IV</h3> + +<h3>Does the Contemplative Life consist solely +in the Contemplation of God, or in the +Consideration of other Truths as well?</h3> + +<p>S. Gregory says<a name="FNanchor_355_355" id="FNanchor_355_355"></a><a href="#Footnote_355_355" class="fnanchor">[355]</a>: "In contemplation it is the +Principle—namely, God—which is sought."</p> + +<p>A thing may come under the contemplative life +in two ways: either primarily, or secondarily—that +is, dispositively. Now primarily the contemplation +of Divine Truth belongs to the contemplative +life, since such contemplation is the goal of<span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span> +all human life. Hence S. Augustine says<a name="FNanchor_356_356" id="FNanchor_356_356"></a><a href="#Footnote_356_356" class="fnanchor">[356]</a>: "The +contemplation of God is promised to us as the goal +of all our acts and the eternal consummation of all +our joys." And this will be perfect in the future +life when we shall see God face to face—when, +consequently, it will render us perfectly blessed. +But in our present state the contemplation of +Divine Truth belongs to us only imperfectly—namely, +<i>through a glass and in a dark manner</i>; +it causes in us now a certain commencement of +beatitude, which begins here, to be continued in +the future. Hence even the Philosopher<a name="FNanchor_357_357" id="FNanchor_357_357"></a><a href="#Footnote_357_357" class="fnanchor">[357]</a> makes +the ultimate happiness of man consist in the contemplation +of the highest intelligible truths.</p> + +<p>But since we are led to a contemplation of God +by the consideration of His Divine works—<i>The +invisible things of God ... are clearly seen, being +understood by the things that are made</i><a name="FNanchor_358_358" id="FNanchor_358_358"></a><a href="#Footnote_358_358" class="fnanchor">[358]</a>—it follows +also that the contemplation of the Divine works +belongs in a secondary sense to the contemplative +life—according, namely, as by it we are led to the +knowledge of God. For this reason S. Augustine +says<a name="FNanchor_359_359" id="FNanchor_359_359"></a><a href="#Footnote_359_359" class="fnanchor">[359]</a>: "In the study of created things we must not +exercise a mere idle and passing curiosity, but must +make them a stepping-stone to things that are +immortal and that abide for ever."</p> + +<p>Thus from what we have said it is clear that four +things belong, and that in a certain sequence, to +the contemplative life: firstly, the moral virtues; +secondly, other acts apart from that of contemplation; +thirdly, the contemplation of the Divine<span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span> +works; and fourthly—and this is the crown of them +all—the actual contemplation of the Divine Truth.</p> + +<p>Some, however, say that the contemplative life +is not merely confined to the contemplation of God +but is extended to the consideration of any truth +whatsoever, thus:</p> + +<p>1. In Ps. cxxxviii. 14 we read: <i>Wonderful are +Thy works! My soul knoweth right well!</i> But the +knowledge of the works of God is derived from a +certain contemplation of the truth. Whence it +would seem that it belongs to the contemplative +life to contemplate not only the Divine Truth, +but also any other truth we please.</p> + +<div class="blockquot"><p>But David sought the knowledge of God's +works that he might thereby be led to God +Himself, as he says elsewhere: <i>I meditated on +all Thy works, I mused upon the works of Thy +hands; I stretched forth my hands to Thee.</i><a name="FNanchor_360_360" id="FNanchor_360_360"></a><a href="#Footnote_360_360" class="fnanchor">[360]</a></p></div> + +<p>2. Again, S. Bernard says<a name="FNanchor_361_361" id="FNanchor_361_361"></a><a href="#Footnote_361_361" class="fnanchor">[361]</a>: "The first point in +contemplation is to marvel at God's majesty; the +second, at His judgments; the third, at His benefits; +the fourth, at His promises." But of these only +the first comes under the Divine Truth—the rest +are effects of it.</p> + +<div class="blockquot"><p>But from the consideration of the Divine +judgments a man is led to the contemplation +of the Divine justice; and from a consideration +of the Divine benefits and promises a +man is led to a knowledge of the Divine mercy<span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span> +and goodness, as it were by effects either +already shown or to be shown.</p></div> + +<p>3. Once more, Richard of S. Victor<a name="FNanchor_362_362" id="FNanchor_362_362"></a><a href="#Footnote_362_362" class="fnanchor">[362]</a> distinguishes +six kinds of contemplation; the first is according +to the imagination simply, when, namely, we +consider corporeal things; the second is in the +imagination directed by the reason, as when we +consider the harmony and arrangement of the +things of the senses; the third is in the reason, but +based on the imagination, as when by the consideration +of visible things we are uplifted to the +invisible; the fourth is in the reason working on the +things of the reason, as when the soul occupies itself +with invisible things unknown to the imagination; +the fifth is above the reason, but not beyond its +grasp, when, for instance, we know by Divine +Revelation things which cannot be comprehended +by the human reason; and the sixth is above the +reason and beyond its grasp, as when by Divine +illumination we know things which are apparently +repugnant to human reason—for example, the +things we are told concerning the mystery of the +Holy Trinity.</p> + +<p>And only the last named of these seems to come +under Divine Truth; consequently contemplation +of the truth is not limited to Divine Truth, but +extends also to those truths which we consider in +created things.</p> + +<div class="blockquot"><p>But by these six are signified the steps by +which we ascend through created things to<span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span> +the contemplation of God. For in the first we +have the perception of the things of sense; in +the second, the progress from the things of sense +to the things of the intellect; in the third +judgment upon the things of sense according +to intellectual principles; in the fourth, the +simple consideration of intellectual truths at +which we have arrived by means of the things +of sense; in the fifth, the contemplation of +intellectual truths to which we could not attain +by the things of sense, but which can be grasped +by reason; in the sixth, the contemplation of +intellectual truths such as the reason can +neither find nor grasp—truths, namely, which +belong to the sublime contemplation of the +Divine Truth, in which contemplation is +finally perfected.</p></div> + +<p>4. Lastly, in the contemplative life the contemplation +of truth is sought as being man's perfection. +But any truth whatsoever is a perfection of the +human intellect. Consequently the contemplative +life consists in the contemplation of any kind of +truth whatsoever.</p> + +<div class="blockquot"><p>But the ultimate perfection of the human +intellect is the Divine Truth; other truths perfect +the intellect by way of preparation for +the Divine Truth.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> Martha, Martha, thou hast chosen +a good part, but Mary hath chosen the better. +Yours is good—for it is good to busy oneself with<span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span> +waiting on the Saints—but hers is better. What +you have chosen will pass away at length. You +minister to the hungry, you minister to the thirsty, +you make the beds for them that would sleep, you +find house-room for them that need it—but all these +things will pass away! For there will come a time +when none will hunger, when none will thirst, +when none will sleep. And then thy care will be +taken from thee. But Mary hath chosen the better +part, which shall never be taken from her! It +shall not be taken away, for she chose to live the +life of contemplation, she chose to live by the Word. +What kind of life will that be that flows from the +Word without spoken word? Here on earth she +drew life from the Word, but through the medium +of the spoken word. Then will be life, from the +Word indeed, but with no spoken word. For the +Word Himself is life. <i>We shall be like Him, for we +shall see Him as He is</i><a name="FNanchor_363_363" id="FNanchor_363_363"></a><a href="#Footnote_363_363" class="fnanchor">[363]</a> (<i>Sermon</i>, CLXIX., xiv. 17).</p> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine: One thing I have asked of the Lord, +this will I seek after: that I may dwell in the house +of the Lord all the days of my life!</i><a name="FNanchor_364_364" id="FNanchor_364_364"></a><a href="#Footnote_364_364" class="fnanchor">[364]</a></p> + +<p>Whosoever asks for This One Thing and seeks +after It prays with sure and certain confidence; +nor need he fear lest, when he shall have obtained +It, he shall find It disagreeable to him, for without +It naught that he prays for as he ought, and +obtains, is of any avail. For this is the one, true, +and only Blessed Life—to contemplate the delights +of the Lord for eternity, in immortality and incorruptibility<span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span> +of body as well as soul. For the sake +of This One Thing are all other things to be sought +after, and only thus our petitions for them are +rendered not unbecoming. Whosoever hath this +One Thing will have all that he wishes for, nor +indeed will he be able to wish there for anything +which is unfitting. For there is the Fountain of +Life, for which we must now thirst in prayer as +long as we live by hope—as long, too, as we see +not What we hope for. For we dwell 'neath the +shadow of His wings before Whom is all our desire, +that so we <i>may be inebriated with the plenty of</i> His +<i>house, and may drink of the torrent of</i> His <i>pleasure: +for with</i> Him <i>is the Fountain of Life, and in</i> His +<i>light we shall see light.</i><a name="FNanchor_365_365" id="FNanchor_365_365"></a><a href="#Footnote_365_365" class="fnanchor">[365]</a> Then shall our desire be +sated with all good things, then will there be naught +for us to seek for with groanings, but only What we +shall cling to with joy. Yet none the less, since +this is <i>the peace that surpasseth all understanding</i>, +even when praying for it <i>we know not what we should +pray for as we ought</i><a name="FNanchor_366_366" id="FNanchor_366_366"></a><a href="#Footnote_366_366" class="fnanchor">[366]</a> (<i>Ep.</i> cxxx. <i>ad probam</i>).</p> + +<div class="blockquot"><p>"He shall cast death down headlong for ever: and +the Lord God shall wipe away tears from every face, +and the reproach of His people He shall take away +from off the whole earth: for the Lord hath spoken it. +And they shall say in that day: Lo, this is our God, +we have waited for Him, and He will save us: this is +the Lord, we have patiently waited for Him, we shall +rejoice and be joyful in His salvation."<a name="FNanchor_367_367" id="FNanchor_367_367"></a><a href="#Footnote_367_367" class="fnanchor">[367]</a></p></div> +<p><span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span></p> +<h3><a name="question-clxxx-v" id="question-clxxx-v"></a>V</h3> + +<h3>Can the Contemplative Life attain, according +to the State of this Present Life, to the +Contemplation of the Divine Essence?</h3> + +<p>S. Gregory says<a name="FNanchor_368_368" id="FNanchor_368_368"></a><a href="#Footnote_368_368" class="fnanchor">[368]</a>: "As long as we live in this +mortal flesh none of us can make such progress in +the virtue of contemplation as to fix his mind's +gaze on that Infinite Light."</p> + +<p>S. Augustine also says<a name="FNanchor_369_369" id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a>: "No one who looks on +God lives with that life with which we mortals live +in the bodily senses; but unless he be in some sort +dead to this life, whether as having wholly departed +from the body, or as rapt away from the +bodily senses, he is not uplifted to that vision."</p> + +<p>A man, then, can be "in this life" in two ways: +he can be in it actually—that is, as actually using +his bodily senses—and when he is thus "in the +body" no contemplation such as belongs to this +present life can attain to the vision of the Essence of +God; or a man may be "in this life" potentially, +and not actually; that is, his soul may be joined +to his body as its informing principle, but in such +fashion that it neither makes use of the bodily senses +nor even of the imagination, and this is what takes +place when a man is rapt in ecstasy: in this sense +contemplation such as belongs to this life can attain +to the vision of the Divine Essence.</p> + +<p>Consequently the highest degree of contemplation<span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span> +which is compatible with the present life is +that which S. Paul had when he was rapt in ecstasy +and stood midway between the state of this present +life and the next.</p> + +<p>Some, however, say that the contemplative life +can, even according to our present state of life, +attain to the vision of the Divine Essence, thus:</p> + +<p>1. Jacob said: <i>I have seen God face to face, and +my soul hath been saved.</i><a name="FNanchor_370_370" id="FNanchor_370_370"></a><a href="#Footnote_370_370" class="fnanchor">[370]</a> But the vision of the +face of God is the vision of the Divine Essence. +Whence it would seem that a man may by contemplation +actually reach, even during this present +life, to the vision of the Essence of God.</p> + +<div class="blockquot"><p>But S. Denis says<a name="FNanchor_371_371" id="FNanchor_371_371"></a><a href="#Footnote_371_371" class="fnanchor">[371]</a>: "If anyone saw God +and understood what he saw, then it was not +God he saw, but something belonging to Him." +And similarly S. Gregory says<a name="FNanchor_372_372" id="FNanchor_372_372"></a><a href="#Footnote_372_372" class="fnanchor">[372]</a>: "Almighty +God is never seen in His Glory, but the soul +gazes at something derived from It, and thus +refreshed, makes advance, and so ultimately +arrives at the glory of vision." Hence when +Jacob said, <i>I saw God face to face</i>, we are not +to understand that he saw the Essence of God, +but that he saw some appearance—that is, some +imaginary appearance—in which God spoke +to him; or, as the Gloss of S. Gregory<a name="FNanchor_373_373" id="FNanchor_373_373"></a><a href="#Footnote_373_373" class="fnanchor">[373]</a> has it, +"Since we know people by the face, Jacob +called knowledge of God His face."</p></div> + +<p><span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p><p>2. Further, S. Gregory says<a name="FNanchor_374_374" id="FNanchor_374_374"></a><a href="#Footnote_374_374" class="fnanchor">[374]</a>: "Contemplative +men turn back within upon themselves in that they +search into spiritual things, and do not carry with +them the shadows of things corporeal; or if perchance +they touch them, they drive them away +with discreet hands. But when they would look +upon the Infinite Light, they put aside all images +which limit It, and in striving to arrive at a height +superior to themselves, they become conquerors of +their nature." But a man is only withheld from +the vision of the Divine Essence, which is Infinite +Light, by the necessity he is under of turning to +corporeal images. From this it would seem that +contemplation can, even in this present life, arrive +at the sight of the Infinite Essential Light.</p> + +<div class="blockquot"><p>But human contemplation according to this +present state cannot exist without recourse +to the imagination, for it is in accordance with +man's nature that he should see intelligible +forms through the medium of pictures in the +imagination, as also the Philosopher teaches.<a name="FNanchor_375_375" id="FNanchor_375_375"></a><a href="#Footnote_375_375" class="fnanchor">[375]</a> +Yet intellectual knowledge does not consist in +such images, rather does the intellect contemplate +in them the purity of intelligible truth; +and this is not merely the case in natural +knowledge, but also in those things which we +know by revelation. For S. Denis says: "The +Divine Light manifests to us the Angelic +hierarchies by means of symbolical figures by +force of which we are restored to the simple +ray," that is, to the simple knowledge of<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span> +intelligible truth. It is thus that we ought to +understand S. Gregory's words when he says: +"In contemplation men do not carry with them +the shadows of things corporeal," for their contemplation +does not abide in these things but +rather in the consideration of intelligible truth.</p></div> + +<p>3. Lastly, S. Gregory says<a name="FNanchor_376_376" id="FNanchor_376_376"></a><a href="#Footnote_376_376" class="fnanchor">[376]</a>: "To the soul that +looks upon its Creator all created things are but +narrow. Consequently the man of God—namely, the +Blessed Benedict—who saw in a tower a fiery globe +and the Angels mounting up to Heaven, was doubtless +only able to see these things by the light of God." +But the Blessed Benedict was then still in this life. +Consequently contemplation, even in this present +life, can attain to the vision of the Essence of God.</p> + +<div class="blockquot"><p>But we are not to understand from S. +Gregory's words that the Blessed Benedict +saw the Essence of God in that vision; S. +Gregory wishes to show that since "to him who +looks upon his Creator all created things are +but as nothing," it follows that certain things +can easily be seen by the illumination afforded +by the Divine Light. Hence he adds: "For, +however little of the Creator's Light he sees, +all created things become of small account."</p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">Veni Sancte Spiritus<br /></span> +<span class="i0">Et emitte coelitus<br /></span> +<span class="i0">Lucis Tuæ radium!<br /></span> +</div><div class="stanza"> +<span class="i0">O Lux Beatissima<br /></span> +<span class="i0">Reple cordis intima<br /></span> +<span class="i0">Tuorum fidelium!<br /></span> +<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span></div></div> + +<p><i>S. Augustine:</i> And thus, the remaining burden of +this mortal life being laid aside at death, man's +happiness will, in God's own time, be perfected from +every point of view—that happiness which is begun +in this life, and to the attainment and securing of +which at some future time our every effort must +now tend (<i>Of the Sermon on the Mount</i>, II., ix. 35).</p> + +<div class="blockquot"><p>"The old error is passed away; Thou wilt keep +peace: peace, because we have hoped in Thee. You +have hoped in the Lord for evermore, in the Lord +God mighty for ever. And in the way of Thy judgments, +O Lord, we have patiently waited for Thee: +Thy Name, and Thy remembrance are the desire of +the soul. My soul hath desired Thee in the night: +yea, and with my spirit within me in the morning +early I will watch to Thee."<a name="FNanchor_377_377" id="FNanchor_377_377"></a><a href="#Footnote_377_377" class="fnanchor">[377]</a></p></div> + + +<h3><a name="question-clxxx-vi" id="question-clxxx-vi"></a>VI</h3> + +<h3>Is the Act of Contemplation Rightly Distinguished +According to the Three Kinds of +Motion—Circular, Direct, and Oblique?</h3> + +<p>S. Denis the Areopagite<a name="FNanchor_378_378" id="FNanchor_378_378"></a><a href="#Footnote_378_378" class="fnanchor">[378]</a> does so distinguish the +acts of contemplation.</p> + +<p>The operation of the intellect in which contemplation +essentially consists is termed "motion" +in the sense that motion is the act of a perfect +thing, according to the Philosopher.<a name="FNanchor_379_379" id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a> And since +we arrive at a knowledge of intelligible things +through the medium of the things of sense, and<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span> +the operations of the senses do not take place +without motion, it follows that the operations +also of the intellect are correctly described as a +species of motion, and are differentiated according +to the analogy of divers motions. But the more +perfect and the chiefest of bodily motions are local +motions, as is proved by the Philosopher.<a name="FNanchor_380_380" id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a> Consequently +the chief intellectual motions are described +according to the analogy of these latter.</p> + +<p>Now, there are three species of local motion: +one is circular, according as a thing is moved +uniformly about the same centre; another is direct, +according as a thing proceeds from one point to +another; and a third is oblique, compounded as it +were from the two foregoing.</p> + +<p>Hence in intelligible operations, that which +simply has uniformity is attributed to circular +motion; that intellectual motion by which a man +proceeds from one thing to another is attributed +to direct motion; while that intellectual operation +which has a certain uniformity combined with +progress towards different points, is attributed to +oblique motion.</p> + +<p>All, however, do not agree with this division, +thus:</p> + +<p>1. Contemplation means a state of repose, as is +said in <i>Wisdom</i><a name="FNanchor_381_381" id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a>: <i>When I go into my house I shall +repose myself with Her.</i> And motion is opposed +to repose. Consequently the operations of the +contemplative life cannot be designated according +to these different species of motion.</p> +<p><span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span></p> +<div class="blockquot"><p>But whereas external bodily movements +are opposed to that repose of contemplation +which is understood to be rest from external +occupations, the motion of intellectual operations +belongs precisely to the repose of contemplation.</p></div> + +<p>2. Again, the action of the contemplative life +pertains to the intellect wherein man is at one with +the Angels. But S. Denis does not apply these +motions to the Angels in the same way as he does +to the soul; for he says that the <i>circular</i> motion +of the Angels "corresponds to the illumination of +the beautiful and the good." But of the <i>circular</i> +motion of the soul he gives several definitions, of +which the first is "the return of the soul upon +itself as opposed to external things"; the second +is "a certain wrapping together of the powers of +the soul whereby it is freed from error and from +external occupation"; and the third is "the union +of the soul with things superior to it." Similarly, +he speaks in different terms of the <i>direct</i> motion +of the soul as compared with that of the Angels. +For he says that the <i>direct</i> motion of an Angel is +"according as he proceeds to the care of the things +subject to him"; while the <i>direct</i> motion of the +soul is made to consist in two things: first of all +"that it proceeds to those things which are around +it"; secondly, that "from external things it is +uplifted to simple contemplation." And lastly, +he explains the <i>oblique</i> motion differently in each +case. For he makes the <i>oblique</i> motion of the +Angels consist in this that, "while providing for<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span> +those that have less than themselves, they remain +in the same attitude towards God"; but the +<i>oblique</i> motion of the soul he explains as meaning +that "the soul is illumined by Divine knowledge +rationally and diffusely."</p> + +<p>Consequently it does not appear that the operations +of contemplation are fittingly distinguished +according to the aforesaid species of motion.</p> + +<div class="blockquot"><p>But while man's intellect is generally the +same with that of the Angels, the intellectual +powers of the latter are far higher than in +man. It was therefore necessary to assign +the aforesaid motions to human souls and to +the Angels in different fashion in proportion +as their intellectual powers are not uniform. +For the Angelic intellect has uniform knowledge +in two respects: firstly, because the +Angels do not acquire intelligible truth from +the variety of compound things; and secondly, +because they do not understand intelligible +truth discursively, but by simple intuition. +Whereas the intellect of the human soul, on +the contrary, acquires intelligible truth from +the things of sense, and understands it by the +discursive action of the reason.</p> + +<p>Hence S. Denis assigns to the Angels circular +motion in that they uniformly and unceasingly, +without beginning or end, gaze upon God; +just as circular motion, which has neither +beginning nor end, is uniformly maintained +round the same central point. But in the +case of the human soul, its twofold lack of<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span> +uniformity must be removed before it can +attain to the above-mentioned uniformity. +For there must first be removed that lack of +uniformity which arises from the diversity of +external things: that is, the soul must quit +external things. And this S. Denis expresses +first of all in his definition of the circular +motion of the soul when he speaks of "the +return of the soul upon itself as opposed to +external things." And there must be removed +in the second place that second lack +of uniformity which arises from the discursive +action of the reason. And this takes place +when all the operations of the soul are reduced +to the simple contemplation of intelligible +truth. This forms the second part of S. Denis's +definition of this circular motion—namely, +when he speaks of the necessity of "a certain +wrapping together of the powers of the soul," +with the result that, when discursive action +thus ceases, the soul's gaze is fixed on the +contemplation of the one simple truth. And +in this operation of the soul there is no room +for error, just as there is no room for error in +our understanding of first principles which we +know by simple intuition.</p> + +<p>Then, when these first two steps have been +taken, S. Denis puts in the third place that uniformity, +like to that of the Angels, by which the +soul, laying aside all else, persists in the simple +contemplation of God. And this he expresses +when he says: "Then, as now made uniform, +it, as a whole"—that is, as conformed (to<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span> +God)—"is, with all its powers unified, led by +the hand to the Beautiful and the Good."</p> + +<p>But the <i>direct</i> motion in the Angels cannot +be understood in the sense that, by considering, +they proceed from one point to another; +but solely according to the order of their providential +care for others—according, namely, +as the superior Angels illumine the inferior +through those who stand between. And this +is what S. Denis means when he says that the +<i>direct</i> motion of an Angel is "according as he +proceeds to the care of the things subject to +him, taking in his course all things that are +direct" following—that is, those things which +are disposed in direct order. But to the +human soul S. Denis assigns <i>direct</i> motion in the +sense that it proceeds from the exterior things +of sense to the knowledge of intelligible +things.</p> + +<p>And he assigns <i>oblique</i> motion to the Angels—a +motion, that is, compounded of the <i>direct</i> +and the <i>circular</i>—inasmuch as an Angel, +according to his contemplation of God, provides +for those inferior to him. To the +human soul, on the contrary, he assigns this +same <i>oblique</i> motion, similarly compounded +of the <i>direct</i> and the <i>circular</i> motions, inasmuch +as in its reasonings it makes use of the +Divine illuminations.</p></div> + +<p>3. Lastly, Richard of S. Victor<a name="FNanchor_382_382" id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a> gives many +other and different kinds of motion. For, following<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span> +the analogy of the birds of the air, he says of +these latter that "some at one time ascend on +high, at another swoop down to earth, and they +do this again and again; others turn now to the +right, now to the left, and this repeatedly; others +go in advance, others fall behind; some sail round +and round in circles, now narrower and now +wider; while others again remain almost immovably +suspended in one place." From all which it would +seem that there are not merely three movements +in contemplation.</p> + +<div class="blockquot"><p>But all these diversities of motion which are +expressed by, up and down, to right and left, +backwards and forwards, and in varying circles, +are reducible either to <i>direct</i> or to <i>oblique</i> +motion, for they all signify the discursive +action of the reason. For if this discursive +action be from the genus to the species or from +the whole to the part, it will be, as Richard +of S. Victor himself explains, motion upwards +and downwards. If, again, it means argumentation +from one thing to its opposite, it +will come under motion to right and left. +Or if it be deduction from cause to effect, then +it will be motion backwards and forwards. +And finally, if it mean arguing from the +accidents which surround a thing, whether +nearly or remotely, it will be circuitous +motion. But the discursive action of the +reason arguing from the things of sense to +intelligible things according to the orderly +progress of the natural reason, belongs to<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span> +<i>direct</i> motion. When, however, it arises from +Divine illuminations, it comes under <i>oblique</i> +motion, as we have already said (in the reply +to the second argument). Lastly, only the +immobility which he mentions will come under +<i>circular</i> motion.</p> + +<p>Whence it appears that S. Denis has quite +sufficiently, and with exceeding subtlety, +described the movements of contemplation.</p> + +<p>"For behold my witness is in Heaven, and He +that knoweth my conscience is on high. For behold +short years pass away, and I am walking in a path by +which I shall not return."<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a></p></div> + + +<h3><a name="question-clxxx-vii" id="question-clxxx-vii"></a>VII</h3> + +<h3>Has Contemplation its Joys?</h3> + +<p>In Wisdom viii. 16 we read: <i>Her conversation +hath no bitterness, nor Her company any tediousness, +but joy and gladness.</i> And S. Gregory says<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a>: "The +contemplative life means a truly lovable sweetness."</p> + +<p>There are two sources of pleasure in contemplation; +for, firstly, there is the very act of contemplating, +and everyone finds a certain pleasure in +the performance of acts which are appropriate to +his nature or to his habits. And the contemplation +of truth is natural to man as a rational animal; +hence it is that "all men naturally desire to know," +and consequently find a pleasure in the knowledge +of truth. And this pleasure is enhanced according +as a man has habits of wisdom and knowledge<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span> +which enable him to indulge in contemplation +without difficulty.</p> + +<p>Secondly, contemplation is pleasurable owing to +the object which we contemplate, as when a man +looks at something which he loves. And this holds +good of even bodily vision, for not only is the mere +exercise of the visual faculties pleasurable, but the +seeing people whom we love is pleasurable.</p> + +<p>Since, then, the contemplative life especially +consists in the contemplation of God, to which +contemplation we are moved by charity, it follows +that the contemplative life is not merely pleasurable +by reason of the simple act of contemplating, +but also by reason of Divine Love Itself. And in +both these respects the delights of contemplation +exceed all other human delights. For on the +one hand spiritual delights are superior to carnal +delights; and on the other hand, the love of Divine +charity wherewith we love God exceeds all other +love; whence it is said in the Psalm: <i>Taste and see +that the Lord is sweet.</i><a name="FNanchor_385_385" id="FNanchor_385_385"></a><a href="#Footnote_385_385" class="fnanchor">[385]</a></p> + +<p>Some maintain, however, that contemplation is +not pleasurable, thus:</p> + +<p>1. Pleasure belongs to the appetitive powers, +whereas contemplation is mainly in the intellect.</p> + +<div class="blockquot"><p>But while the contemplative life mainly +consists in the intellect, it derives its principle +from the affective powers, since a man is +moved to contemplation by love of God. And +since the end corresponds to the principle, it +follows that the goal and term of the contemplative<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span> +life is in the affective powers, in +the sense, namely, that a man finds a pleasure +in the sight of a thing which he loves, and this +very pleasure stirs up in him a yet greater love. +Hence S. Gregory says<a name="FNanchor_386_386" id="FNanchor_386_386"></a><a href="#Footnote_386_386" class="fnanchor">[386]</a>: "When a man sees +one whom he loves his love is yet more enkindled." +And in this lies the full perfection +of the contemplative life: that the Divine +Truth should not only be seen but loved.</p></div> + +<p>2. Again, strife and contention hinder delight. +But in contemplation there is strife and contention, +for S. Gregory says<a name="FNanchor_387_387" id="FNanchor_387_387"></a><a href="#Footnote_387_387" class="fnanchor">[387]</a>: "The soul, when it +strives after the contemplation of God, finds itself +engaged in a species of combat; at one time it +seems to prevail, for by understanding and by +feeling it tastes somewhat of the Infinite Light; +at other times it is overwhelmed, for when it has +tasted it faints."</p> + +<div class="blockquot"><p>It is true indeed that contest and strife +arising from the opposition presented by external +things prevent us from finding pleasure +in those same things. For no man finds a +pleasure in the things against which he fights. +But he does find a pleasure, other things being +equal, in the actual attainment of a thing for +which he has striven; thus S. Augustine says<a name="FNanchor_388_388" id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a>: +"The greater the danger in the battle, the +greater the joy in the triumph." And in contemplation +the strife and the combat do not +arise from any opposition on the part of the +truth which we contemplate, but from our deficient<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span> +understanding and from the corruptible +nature of our bodies which ever draw us down +to things beneath us: <i>The corruptible body is a +load upon the soul, and the earthly habitation +presseth down the mind that museth upon many +things.</i><a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a> Hence it is that when a man attains +to the contemplation of truth he loves it still +more ardently; but at the same time he more +than ever hates his own defects and the sluggishness +of his corruptible body, so that with the +Apostle he cries out: <i>Unhappy man that I am! +Who shall deliver me from the body of this +death?</i><a name="FNanchor_390_390" id="FNanchor_390_390"></a><a href="#Footnote_390_390" class="fnanchor">[390]</a> Hence, too, S. Gregory says: "When +God is known by our desires and our understanding, +He causes all pleasures of the flesh +to wither up within us."<a name="FNanchor_391_391" id="FNanchor_391_391"></a><a href="#Footnote_391_391" class="fnanchor">[391]</a></p></div> + +<p>3. But again, delight follows upon a perfect +work.<a name="FNanchor_392_392" id="FNanchor_392_392"></a><a href="#Footnote_392_392" class="fnanchor">[392]</a> But contemplation on this earth is imperfect, +according to the words of the Apostle: +<i>We see now through a glass in a dark manner.</i><a name="FNanchor_393_393" id="FNanchor_393_393"></a><a href="#Footnote_393_393" class="fnanchor">[393]</a> +Hence it would seem that the contemplative life +does not afford delight.</p> + +<div class="blockquot"><p>It is indeed true that the contemplation of +God during this life is imperfect compared +with our contemplation of Him in our eternal +home; and in the same way it is true that the +delights of contemplation here on earth are +imperfect compared with the delights of contemplation +in that home, of which latter joys<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span> +the Psalmist says: <i>Thou shalt make them drink +of the torrent of Thy pleasure.</i><a name="FNanchor_394_394" id="FNanchor_394_394"></a><a href="#Footnote_394_394" class="fnanchor">[394]</a> Yet, none the +less, the contemplation of Divine things here +on earth is, although imperfect, far more +perfect than any other subject of contemplation +howsoever perfect it may be, and this +by reason of the excellence of what we contemplate. +Whence the Philosopher says<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a>: "It +may indeed be the case that with regard to +such noble existences and Divine substances +we have to be content with insignificant +theories, yet even though we but barely touch +upon them, none the less so ennobling is such +knowledge that it affords us greater delight +than any other which is accessible to us." +Hence, too, S. Gregory says: "The contemplative +life has its most desirable sweetness which +uplifts the soul above itself, opens the way +to heavenly things, and makes spiritual things +plain to the eyes of the soul."</p></div> + +<p>4. Lastly, bodily injuries are a hindrance to +delight. But contemplation is productive of bodily +injuries, for we read in Genesis<a name="FNanchor_396_396" id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a> that Jacob, after +saying <i>I have seen God face to face, ... halted on +his foot ... because He touched the sinew of his +thigh and it shrank</i>. Whence it would seem that +the contemplative life is not pleasurable.</p> + +<div class="blockquot"><p>But after that contemplation Jacob halted +on one foot because, as S. Gregory says, "it +must needs be that as the love of this world<span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span> +grows weaker, so a man grows stronger in his +love of God," and consequently, "when once +we have known the sweetness of God, one +of our feet remains sound while the other +halts; for a man who halts with one foot +leans only on the one that is sound."<a name="FNanchor_397_397" id="FNanchor_397_397"></a><a href="#Footnote_397_397" class="fnanchor">[397]</a></p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">"Tu esto nostrum gaudium<br /></span> +<span class="i0">Qui es futurus Præmium.<br /></span> +<span class="i0">Sit nostra in Te gloria<br /></span> +<span class="i0">Per cuncta semper sæcula!"<br /></span> +</div></div> + +<hr style='width: 45%;' /> + +<p><i>S. Gregory:</i> Between the delights of the body and +those of the heart there is ever this difference that +the delights of the body are wont, when we have +them not, to beget a keen yearning for them; but +when we have them and eat our fill, they straightway +beget disgust for them, for we are sated therewith. +Spiritual joys, on the contrary, when we +have them not are a weariness, but when we have +them we desire them still more, and the more we +feed upon them the more we hunger after them. +In the case of the former, the yearning for them +was a pleasure, trial of them brought disgust. +In the case of the latter, in desire we held them +cheap, trial of them proved a source of pleasure. +For spiritual joys increase the soul's desire of them +even while they sate us, for the more their savour +is perceived, the more we know what it is we ought +eagerly to love. Whence it comes to pass that +when we have them not we cannot love them, for +their savour is unknown to us. For how can a +man love what he is ignorant of? Wherefore the +Psalmist admonishes us, saying: <i>O taste and see</i><span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span> +<i>that the Lord is sweet!</i><a name="FNanchor_398_398" id="FNanchor_398_398"></a><a href="#Footnote_398_398" class="fnanchor">[398]</a> As though he would say +to us in plain terms: You know not His sweetness +if ye have never tasted it; touch, then, the Food +of Life with the palate of your soul that so, making +proof of Its sweetness, ye may be able to love It.</p> + +<p>These joys man lost when he sinned in Paradise; +he went out when he closed his mouth to the Food +of Eternal Sweetness. Whence we too, who are +born amidst the toils of this pilgrimage, come +without relish to this Food; we know not what +we ought to desire, and the sickness of our disgust +grows the more the further our souls keep away +from feeding upon that Sweetness; and less and +less does our soul desire those interior joys the +longer it has grown accustomed to do without them. +We sicken, then, by reason of our very disgust, +and we are wearied by the long-drawn sickness of +our hunger (<i>Hom.</i> XXXVI., <i>On the Gospels</i>).</p> + + +<h3><a name="question-clxxx-viii" id="question-clxxx-viii"></a>VIII</h3> + +<h3>Is the Contemplative Life lasting?</h3> + +<p>The Lord said <i>Mary hath chosen the best part +which shall not be taken away from her</i><a name="FNanchor_399_399" id="FNanchor_399_399"></a><a href="#Footnote_399_399" class="fnanchor">[399]</a> because, as +S. Gregory says: "Contemplation begins here below +that it may be perfected in our heavenly home."</p> + +<p>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,<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span> +and in the second place there is nothing which is its +contrary: for, as Aristotle says<a name="FNanchor_400_400" id="FNanchor_400_400"></a><a href="#Footnote_400_400" class="fnanchor">[400]</a>: "To the pleasure +which is derived from thought there is no contrary."</p> + +<p>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.<a name="FNanchor_401_401" id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a></p> + +<p>Some, however, argue that the contemplative +life is not lasting, thus:</p> + +<p>1. The contemplative life essentially concerns +the intellect. But all the intellectual perfections +of this life will be <i>made void</i>, as we read: <i>Whether +prophecies shall be made void, or tongues shall cease, +or knowledge shall be destroyed.</i><a name="FNanchor_402_402" id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a></p> + +<div class="blockquot"><p>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."</p></div> + +<p>2. Again, men but taste the sweetness of contemplation +here, snatching at it, as it were, and +in passing: whence S. Augustine says: "Thou<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span> +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!"<a name="FNanchor_403_403" id="FNanchor_403_403"></a><a href="#Footnote_403_403" class="fnanchor">[403]</a> And S. Gregory, expounding those +words of Job, <i>When a spirit passed before me</i>, 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.</p> + +<div class="blockquot"><p>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.<a name="FNanchor_404_404" id="FNanchor_404_404"></a><a href="#Footnote_404_404" class="fnanchor">[404]</a> Hence, although in +this sense contemplation cannot last long, +yet it can last long as regards its other acts.</p></div> + +<p>3. Lastly, what is not natural to a man cannot +be lasting. "But the contemplative life," as the +Philosopher says, "is beyond man."<a name="FNanchor_405_405" id="FNanchor_405_405"></a><a href="#Footnote_405_405" class="fnanchor">[405]</a></p> + +<div class="blockquot"><p>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.</p></div> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> This day sets before us the great +mystery of our eternal beatitude. For that life<span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span> +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 +(<i>Sermon</i>, CCLIX., <i>On Low Sunday</i>).</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_406_406" id="FNanchor_406_406"></a><a href="#Footnote_406_406" class="fnanchor">[406]</a> +<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span></p></div> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> <i>Moralia in Job</i>, vi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> <i>Metaphysics</i>, ii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> <i>Moralia in Job</i>, vi. 18; and <i>Hom.</i> XIV., <i>On +Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> <i>On Ezechiel, loc. cit.</i></p></div> + +<div class="footnote"><p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> Isa. xxxiii. 13-17.</p></div> + +<div class="footnote"><p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> Ps. xli. 1-6.</p></div> + +<div class="footnote"><p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> <i>Moralia in Job</i>, vi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_325_325" id="Footnote_325_325"></a><a href="#FNanchor_325_325"><span class="label">[325]</span></a> <i>Ethics</i>, II., iv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> <i>Ibid.</i>, X., viii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_327_327" id="Footnote_327_327"></a><a href="#FNanchor_327_327"><span class="label">[327]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_328_328" id="Footnote_328_328"></a><a href="#FNanchor_328_328"><span class="label">[328]</span></a> Rom. xiii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> S. Matt. v. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_330_330" id="Footnote_330_330"></a><a href="#FNanchor_330_330"><span class="label">[330]</span></a> Heb. xii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_331_331" id="Footnote_331_331"></a><a href="#FNanchor_331_331"><span class="label">[331]</span></a> Isa. xxxii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_332_332" id="Footnote_332_332"></a><a href="#FNanchor_332_332"><span class="label">[332]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_333_333" id="Footnote_333_333"></a><a href="#FNanchor_333_333"><span class="label">[333]</span></a> Gen. xxix. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> <i>De Officiis</i>, i. 43, 45, 46.</p></div> + +<div class="footnote"><p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> Wisd. viii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_336_336" id="Footnote_336_336"></a><a href="#FNanchor_336_336"><span class="label">[336]</span></a> <i>Soliloquies</i>, i. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_337_337" id="Footnote_337_337"></a><a href="#FNanchor_337_337"><span class="label">[337]</span></a> Jer. xiv. 8, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> <i>Of the Divine Names</i>, vii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> <i>On Contemplation</i>, i. 3 and 4.</p></div> + +<div class="footnote"><p><a name="Footnote_340_340" id="Footnote_340_340"></a><a href="#FNanchor_340_340"><span class="label">[340]</span></a> <i>De Trinitate</i>, xiv. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_341_341" id="Footnote_341_341"></a><a href="#FNanchor_341_341"><span class="label">[341]</span></a> <i>De Consideratione</i>, ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> <i>De Anima</i>, II., i. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> <i>Loc. cit.</i>, i. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> 2 Cor. iii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_345_345" id="Footnote_345_345"></a><a href="#FNanchor_345_345"><span class="label">[345]</span></a> <i>De Trinitate</i>, xv. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_346_346" id="Footnote_346_346"></a><a href="#FNanchor_346_346"><span class="label">[346]</span></a> <i>De Consideratione</i>, v. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> <i>De Fide Orthodoxa</i>, ii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_348_348" id="Footnote_348_348"></a><a href="#FNanchor_348_348"><span class="label">[348]</span></a> S. Luke x. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Wisd. vii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_350_350" id="Footnote_350_350"></a><a href="#FNanchor_350_350"><span class="label">[350]</span></a> 2 Cor. v. 6-7.</p></div> + +<div class="footnote"><p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> Hab. ii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_352_352" id="Footnote_352_352"></a><a href="#FNanchor_352_352"><span class="label">[352]</span></a> Ps. cxliii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_353_353" id="Footnote_353_353"></a><a href="#FNanchor_353_353"><span class="label">[353]</span></a> 1 Tim. i. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_354_354" id="Footnote_354_354"></a><a href="#FNanchor_354_354"><span class="label">[354]</span></a> Ps. lxxii. 21-28.</p></div> + +<div class="footnote"><p><a name="Footnote_355_355" id="Footnote_355_355"></a><a href="#FNanchor_355_355"><span class="label">[355]</span></a> <i>Moralia in Job</i>, vi. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_356_356" id="Footnote_356_356"></a><a href="#FNanchor_356_356"><span class="label">[356]</span></a> <i>On the Trinity</i>, i. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> <i>Ethics</i>, X., vii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> Rom. i. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> <i>De Vera Religione</i>, xxix.</p></div> + +<div class="footnote"><p><a name="Footnote_360_360" id="Footnote_360_360"></a><a href="#FNanchor_360_360"><span class="label">[360]</span></a> Ps. cxlii. 5, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_361_361" id="Footnote_361_361"></a><a href="#FNanchor_361_361"><span class="label">[361]</span></a> <i>De Consideratione</i>, v. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_362_362" id="Footnote_362_362"></a><a href="#FNanchor_362_362"><span class="label">[362]</span></a> <i>Of Contemplation</i>, i. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_363_363" id="Footnote_363_363"></a><a href="#FNanchor_363_363"><span class="label">[363]</span></a> 1 John iii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_364_364" id="Footnote_364_364"></a><a href="#FNanchor_364_364"><span class="label">[364]</span></a> Ps. xxvi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_365_365" id="Footnote_365_365"></a><a href="#FNanchor_365_365"><span class="label">[365]</span></a> Ps. xxxv. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_366_366" id="Footnote_366_366"></a><a href="#FNanchor_366_366"><span class="label">[366]</span></a> Phil. iv. 7; Rom. viii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> Isa. xxv. 8, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_368_368" id="Footnote_368_368"></a><a href="#FNanchor_368_368"><span class="label">[368]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_369_369" id="Footnote_369_369"></a><a href="#FNanchor_369_369"><span class="label">[369]</span></a> <i>De Genesi ad Litt.</i>, xii. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Gen. xxxii. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_371_371" id="Footnote_371_371"></a><a href="#FNanchor_371_371"><span class="label">[371]</span></a> <i>Epistola I., to Caius the Monk.</i></p></div> + +<div class="footnote"><p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_373_373" id="Footnote_373_373"></a><a href="#FNanchor_373_373"><span class="label">[373]</span></a> The <i>Glossa Ordinaria</i>, taken from S. Gregory's <i>Moralia +in Job</i>, xxiv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_374_374" id="Footnote_374_374"></a><a href="#FNanchor_374_374"><span class="label">[374]</span></a> <i>Moralia</i>, vi. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> <i>De Anima</i>, III., vii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_376_376" id="Footnote_376_376"></a><a href="#FNanchor_376_376"><span class="label">[376]</span></a> <i>Dialogues</i>, ii. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> Isa. xxvi. 3, 4, 8, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_378_378" id="Footnote_378_378"></a><a href="#FNanchor_378_378"><span class="label">[378]</span></a> <i>Of the Divine Names</i>, IV., i. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_379_379" id="Footnote_379_379"></a><a href="#FNanchor_379_379"><span class="label">[379]</span></a> <i>De Anima</i>, III., vii. 1 and 2.</p></div> + +<div class="footnote"><p><a name="Footnote_380_380" id="Footnote_380_380"></a><a href="#FNanchor_380_380"><span class="label">[380]</span></a> <i>Physica</i>, VIII., vii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> viii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_382_382" id="Footnote_382_382"></a><a href="#FNanchor_382_382"><span class="label">[382]</span></a> <i>Of Contemplation</i>, i. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> Job xvi. 20, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_384_384" id="Footnote_384_384"></a><a href="#FNanchor_384_384"><span class="label">[384]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_385_385" id="Footnote_385_385"></a><a href="#FNanchor_385_385"><span class="label">[385]</span></a> Ps. xxxiii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_386_386" id="Footnote_386_386"></a><a href="#FNanchor_386_386"><span class="label">[386]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_387_387" id="Footnote_387_387"></a><a href="#FNanchor_387_387"><span class="label">[387]</span></a> <i>Ibid.</i></p></div> + +<div class="footnote"><p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> <i>Conf.</i>, viii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> Wisd. ix. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_390_390" id="Footnote_390_390"></a><a href="#FNanchor_390_390"><span class="label">[390]</span></a> Rom. vii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_391_391" id="Footnote_391_391"></a><a href="#FNanchor_391_391"><span class="label">[391]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> <i>Ethics</i>, X., iv. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> 1 Cor. xiii, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_394_394" id="Footnote_394_394"></a><a href="#FNanchor_394_394"><span class="label">[394]</span></a> Ps. xxxv. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_395_395" id="Footnote_395_395"></a><a href="#FNanchor_395_395"><span class="label">[395]</span></a> <i>De Partibus Animalium</i>, i. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_396_396" id="Footnote_396_396"></a><a href="#FNanchor_396_396"><span class="label">[396]</span></a> xxxii. 30-32.</p></div> + +<div class="footnote"><p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_398_398" id="Footnote_398_398"></a><a href="#FNanchor_398_398"><span class="label">[398]</span></a> Ps. xxxiii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> S. Luke x. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> <i>Topics</i>, I., xiii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_401_401" id="Footnote_401_401"></a><a href="#FNanchor_401_401"><span class="label">[401]</span></a> <i>Ethics</i>, X., vii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> 1 Cor. xiii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_403_403" id="Footnote_403_403"></a><a href="#FNanchor_403_403"><span class="label">[403]</span></a> <i>Conf.</i>, x. 40.</p></div> + +<div class="footnote"><p><a name="Footnote_404_404" id="Footnote_404_404"></a><a href="#FNanchor_404_404"><span class="label">[404]</span></a> <i>Of the Divine Names</i>, IV., i. 7; and <i>Of the Heavenly +Hierarchy</i>, iii.</p></div> + +<div class="footnote"><p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> <i>Ethics</i>, X., vii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_406_406" id="Footnote_406_406"></a><a href="#FNanchor_406_406"><span class="label">[406]</span></a> Isa. xii. 1-6.</p></div> + + + + +<h2><a name="question-clxxxi" id="question-clxxxi"></a>QUESTION CLXXXI</h2> + +<h3>OF THE ACTIVE LIFE</h3> + +<p><a href="#question-clxxxi-i">I. Do all Acts of the Moral Virtues come under the Active Life?</a></p> +<p><a href="#question-clxxxi-ii">II. Does Prudence pertain to the Active Life?</a></p> +<p><a href="#question-clxxxi-iii">III. Does Teaching belong to the Active or to the Contemplative + Life?</a></p> +<p><a href="#question-clxxxi-iv">IV. Does the Active Life continue after this Life?</a></p> + + +<h3><a name="question-clxxxi-i" id="question-clxxxi-i"></a>I</h3> + +<h3>Do all Acts of the Moral Virtues come under +the Active Life?</h3> + +<p>S. Isidore says<a name="FNanchor_407_407" id="FNanchor_407_407"></a><a href="#Footnote_407_407" class="fnanchor">[407]</a>: "In the active life all the vices +are first of all to be removed by the practice of +good works, so that in the contemplative life a man +may, with now purified mental gaze, pass to the +contemplation of the Divine Light." But all the +vices can only be removed by the acts of the moral +virtues. Consequently the acts of the moral virtues +belong to the active life.</p> + +<p>As we have said already,<a name="FNanchor_408_408" id="FNanchor_408_408"></a><a href="#Footnote_408_408" class="fnanchor">[408]</a> the active and the contemplative +lives are distinguished by the different +occupations of men who are aiming at different +ends, one being the consideration of Truth—the +goal of the contemplative life; the other external<span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span> +works with which the active life is occupied. But +it is clear that the moral virtues are not especially +concerned with the contemplation of truth but +with action; thus the Philosopher says<a name="FNanchor_409_409" id="FNanchor_409_409"></a><a href="#Footnote_409_409" class="fnanchor">[409]</a>: "For +virtue, knowledge is of little or no avail." It is +therefore manifest that the moral virtues essentially +belong to the active life; and in accordance with +this the Philosopher<a name="FNanchor_410_410" id="FNanchor_410_410"></a><a href="#Footnote_410_410" class="fnanchor">[410]</a> refers the moral virtues to +active happiness.</p> + +<p>Some, however, maintain that all the acts of the +moral virtues do not belong to the active life, thus:</p> + +<p>1. The active life seems to consist solely in those +things which have to do with our neighbour; for +S. Gregory says<a name="FNanchor_411_411" id="FNanchor_411_411"></a><a href="#Footnote_411_411" class="fnanchor">[411]</a>: "The active life means breaking +bread to the hungry;" and at the close, after +enumerating many things which have to do with +our neighbour, he adds: "And to provide for each +according as they have need." But not by all +the acts of the moral virtues are we brought into +contact with others, but only by justice and its +divisions. Consequently all the acts of the moral +virtues do not belong to the active life.</p> + +<div class="blockquot"><p>But the chief of the moral virtues is justice, +and by it a man is brought into contact with +his neighbour, as the Philosopher proves.<a name="FNanchor_412_412" id="FNanchor_412_412"></a><a href="#Footnote_412_412" class="fnanchor">[412]</a> +We describe, then, the active life by those +things by means of which we are brought into +contact with our neighbour; yet we do not +thereby mean that the active life consists +solely in these things, but chiefly in them.</p></div> +<p><span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span></p> +<p>2. Again, S. Gregory says<a name="FNanchor_413_413" id="FNanchor_413_413"></a><a href="#Footnote_413_413" class="fnanchor">[413]</a>: "By Lia, who was +blear-eyed but fruitful, is signified the active life +which sees less clearly, since occupied with works; +but when, now by word, now by example, it arouses +its neighbour to imitation, it brings forth many +children in good works." But all this seems rather +to come under charity, by which we love our neighbour, +than under the moral virtues. Consequently +the acts of the moral virtues seem not to belong to +the active life.</p> + +<div class="blockquot"><p>But a man can, by acts of all the moral +virtues, lead his neighbour to good works by +his example; and this S. Gregory here attributes +to the active life.</p></div> + +<p>3. Lastly, the moral virtues dispose us to the +contemplative life. But disposition to a thing +and the perfect attainment of that thing come +under the same head. Consequently the moral +virtues do not belong to the active life.</p> + +<div class="blockquot"><p>But just as a virtue which is directed +towards the end of another virtue passes over, +in some sort, into the species of that latter +virtue, so also when a man uses those things +which belong to the active life precisely as +disposing him to contemplation, then those +things which he so uses are comprised under +the contemplative life. But for those who +devote themselves to the works of the moral +virtues as being good in themselves and not as +dispositive towards the contemplative life, the<span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span> +moral virtues belong to the active life. Although +at the same time it might be said that +the active life is a disposition to the contemplative +life.</p> + +<p>"O death, how bitter is the remembrance of thee to +a man that hath peace in his possessions, to a man +that is at rest, and whose ways are prosperous in all +things, and that is yet able to take meat! O death, +thy sentence is welcome to the man that is in need, +and to him whose strength faileth, who is in a +decrepit age, and that is in care about all things, and +to the distrustful that loseth patience! Fear not +the sentence of death. Remember what things have +been before thee, and what shall come after thee: +this sentence is from the Lord upon all flesh. And +what shall come upon thee by the good pleasure of +the Most High whether ten, or a hundred, or a +thousand years."<a name="FNanchor_414_414" id="FNanchor_414_414"></a><a href="#Footnote_414_414" class="fnanchor">[414]</a></p></div> + + +<h3><a name="question-clxxxi-ii" id="question-clxxxi-ii"></a>II</h3> + +<h3>Does Prudence pertain to the Active Life?</h3> + +<p>The Philosopher says<a name="FNanchor_415_415" id="FNanchor_415_415"></a><a href="#Footnote_415_415" class="fnanchor">[415]</a> that prudence pertains to +active happiness, and to this pertain the moral +virtues.</p> + +<p>As we have said above, when one thing is +directed towards the attainment of another thing +as its end, it—and this especially holds good in +morals—is, so to speak, drawn into the species of +that towards which it is thus directed, thus: "He +who commits adultery in order to steal" says the +Philosopher,<a name="FNanchor_416_416" id="FNanchor_416_416"></a><a href="#Footnote_416_416" class="fnanchor">[416]</a> "is rather a thief than an adulterer."<span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span> +Now it is clear that that knowledge which is +prudence is directed to the acts of the moral virtues +as its end, for prudence is "the right mode of +procedure in our actions;"<a name="FNanchor_417_417" id="FNanchor_417_417"></a><a href="#Footnote_417_417" class="fnanchor">[417]</a> hence, too, the ends of +the moral virtues are the principles of prudence, +as the Philosopher also says in the same work.<a name="FNanchor_418_418" id="FNanchor_418_418"></a><a href="#Footnote_418_418" class="fnanchor">[418]</a> +In the same way, then, as we said above that in +the case of a man who directs them to the repose +of contemplation, the moral virtues pertain to the +contemplative life, so also the knowledge which is +prudence, and which is by its very nature directed +to the operations of the moral virtues, directly +pertains to the active life—that is, of course, on +the supposition that prudence is understood in +the strict sense in which the Philosopher speaks +of it.</p> + +<p>If, however, prudence be understood in a broad +sense—namely, as embracing all kinds of human +knowledge—then prudence pertains, at least in +certain of its aspects, to the contemplative life; +thus Cicero says<a name="FNanchor_419_419" id="FNanchor_419_419"></a><a href="#Footnote_419_419" class="fnanchor">[419]</a>: "The man who can see a truth +the most clearly and quickly, and explain the +reason of it, is rightly regarded as most prudent +and most wise."</p> + +<p>But some maintain that prudence does not +pertain to the active life, thus:</p> + +<p>1. Just as the contemplative life pertains to +the cognoscitive powers, so does the active life +pertain to the appetitive powers. But prudence +does not pertain to the appetitive powers but<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span> +rather to the cognoscitive. Consequently it does +not pertain to the active life.</p> + +<div class="blockquot"><p>But moral acts derive their character from +the end towards which they are directed; +consequently to the contemplative life belongs +that kind of knowledge which makes its end +consist in the very knowledge of truth. But +the knowledge which is prudence, and which +is rather directed to the acts of the appetitive +powers, pertains to the active life.</p></div> + +<p>2. Again, S. Gregory says<a name="FNanchor_420_420" id="FNanchor_420_420"></a><a href="#Footnote_420_420" class="fnanchor">[420]</a> "The active life, +occupied as it is with works, sees less clearly," and +hence is typified by Lia, who was blear-eyed. +But prudence demands clear vision, so that a man +may judge what is to be done. Whence it would +seem that prudence does not pertain to the active +life.</p> + +<div class="blockquot"><p>But occupation with external things only +makes a man see less clearly those intelligible +truths which are not connected with the +things of sense; the external occupations of +the active life, however, make a man see +more clearly in his judgment on a course of +action—and this is a question of prudence—for +he has experience, and his mind is attentive: +"When you are attentive," says Sallust,<a name="FNanchor_421_421" id="FNanchor_421_421"></a><a href="#Footnote_421_421" class="fnanchor">[421]</a> +"then mental acumen avails."</p></div> + +<p>3. Lastly, prudence comes midway betwixt the +moral and the intellectual virtues. But just as +the moral virtues pertain to the active life, so do<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span> +the intellectual virtues pertain to the contemplative. +Hence it would seem that prudence belongs +neither to the active nor to the contemplative life, +but, as S. Augustine says, to a kind of life which is +betwixt and between.<a name="FNanchor_422_422" id="FNanchor_422_422"></a><a href="#Footnote_422_422" class="fnanchor">[422]</a></p> + +<div class="blockquot"><p>But prudence is said to come betwixt the +intellectual and the moral virtues in the sense +that, whereas it has the same subject as the +intellectual virtues, it yet coincides as regards +its object with the moral virtues. And that +third species of life comes betwixt and between +the active and the contemplative life as +regards the things with which it is concerned, +for at one time it is occupied with the contemplation +of truth, at another time with +external matters.</p> + +<p>"For what shall I do when God shall rise to judge? +and when He shall examine, what shall I answer +Him? For I have always feared God as waves +swelling over me, and His weight I was not able to +bear."<a name="FNanchor_423_423" id="FNanchor_423_423"></a><a href="#Footnote_423_423" class="fnanchor">[423]</a></p></div> + + +<h3><a name="question-clxxxi-iii" id="question-clxxxi-iii"></a>III</h3> + +<h3>Does Teaching Belong to the Active or to the +Contemplative Life?</h3> + +<p>S. Gregory says<a name="FNanchor_424_424" id="FNanchor_424_424"></a><a href="#Footnote_424_424" class="fnanchor">[424]</a>: "The active life means breaking +bread to the hungry; teaching words of wisdom +to them that know them not."</p> + +<p>The act of teaching has a twofold object: for +teaching is by speaking, and speaking is the audible<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span> +sign of an interior mental concept. One object, +therefore, of our teaching is the matter to be taught, +the object, that is, of our interior concepts; and in +this sense teaching sometimes belongs to the active, +sometimes to the contemplative life. It belongs +to the active life if a man forms interiorly some +concept of a truth with a view to thus directing his +external acts; but it belongs to the contemplative +life if a man interiorly conceives some intelligible +truth and delights in the thought of it and the +love of it. Whence S. Augustine says<a name="FNanchor_425_425" id="FNanchor_425_425"></a><a href="#Footnote_425_425" class="fnanchor">[425]</a>: "Let +them choose for themselves the better part—that, +namely, of the contemplative life; let them devote +themselves to the Word of God; let them yearn +for the sweetness of teaching; let them occupy +themselves with the knowledge that leads to salvation"—where +he clearly says that teaching belongs +to the contemplative life.</p> + +<p>The second object of teaching arises from the +fact that teaching is given through the medium +of audible speech and thus the hearer himself is +the object of the teaching; and from this point of +view all teaching belongs to the active life to which +pertain all external actions.</p> + +<p>Some, however, regard teaching as rather belonging +to the contemplative than to the active life, +thus:</p> + +<p>1. S. Gregory says<a name="FNanchor_426_426" id="FNanchor_426_426"></a><a href="#Footnote_426_426" class="fnanchor">[426]</a>: "Perfect men declare to +their brethren those good things of Heaven which +they themselves have been able to contemplate at<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span> +least 'through a glass,' and they thus kindle in +their hearts the love of that hidden beauty." Yet +what is this but teaching? To teach, therefore, +is an act of the contemplative life.</p> + +<div class="blockquot"><p>But S. Gregory expressly speaks here of +teaching from the point of view of the matter +that is presented—that is, of teaching as it is +concerned with the consideration of and love +of the truth.</p></div> + +<p>2. Again, acts and habits seem to belong to the +same kind of life. But to teach is an act of wisdom, +for the Philosopher says: "The proof that +a man knows is that he is able to teach."<a name="FNanchor_427_427" id="FNanchor_427_427"></a><a href="#Footnote_427_427" class="fnanchor">[427]</a> Since, +then, wisdom—that is, knowledge—pertains to the +contemplative life, it would seem that teaching +also must pertain to the contemplative life.</p> + +<div class="blockquot"><p>But habits and acts agree in their object, +and consequently the argument just given is +based upon the material of the interior concept. +For the capacity for teaching is possessed by +a wise or learned man just in proportion as +he can express in outward words the concepts +of his mind and so be able to bring home +a truth to someone else.</p></div> + +<p>3. Lastly, prayer is an act of the contemplative +life just in the same way as is contemplation itself. +But prayer, even when one man prays for another, +belongs to the contemplative life. Hence it would +seem that when one man brings to the knowledge<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span> +of another some truth upon which he has meditated, +such an act pertains to the contemplative +life.</p> + +<div class="blockquot"><p>But he who prays for another in no way +acts upon him for whom he prays; his acts +are directed towards God alone, the Intelligible +Truth. But he who teaches another +does act upon him by some external action. +Hence there is no parallel between the two +cases.</p></div> + + +<h3><a name="question-clxxxi-iv" id="question-clxxxi-iv"></a>IV</h3> + +<h3>Does the Active Life continue after this Life?</h3> + +<p>S. Gregory says<a name="FNanchor_428_428" id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a>: "The active life passes away +with this present world; the contemplative life +begins here so as to be perfected in our heavenly +home."</p> + +<p>As already said, the active life makes its end consist +in external actions, and these, if they are +directed towards the repose of contemplation, +already belong to the contemplative life. But in +the future life of the blessed all occupation with +external things will cease; or if there are any external +acts they will be directed towards that end +which is contemplation. Hence S. Augustine says, +at the close of his <i>Of the City of God</i>: "There we +shall be at rest from toil, we shall gaze, we shall +love, we shall praise." And he had just previously +said: "There will God be seen unendingly,<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span> +be loved without wearying, be praised without +fatigue; this duty, this disposition of soul, this +act, will be the lot of all."<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a></p> + +<p>Some, however, maintain that the active life +will be continued after this life, thus:</p> + +<p>1. To the active life belong the acts of the moral +virtues. But the moral virtues remain after death, +as S. Augustine says.<a name="FNanchor_430_430" id="FNanchor_430_430"></a><a href="#Footnote_430_430" class="fnanchor">[430]</a></p> + +<div class="blockquot"><p>But the acts of the moral virtues which are +concerned with the means to the end will not +remain after death, but only those which have +to do with the end itself. Yet it is precisely +these latter which go to form the repose of +contemplation to which S. Augustine alludes +in the above-quoted passage where he speaks +of being "at rest from toil"; and this "rest" +is not to be understood of freedom from +merely external disturbances, but also from +the internal conflict of the passions.</p></div> + +<p>2. Again, to teach others pertains to the active +life. But in the next life—where we shall be as +the Angels—there can be teaching; for we see it +in the case of the Angels of whom one illumines, +clarifies, and perfects another, all of which refer +to their reception of knowledge, as is clear from +Denis the Areopagite.<a name="FNanchor_431_431" id="FNanchor_431_431"></a><a href="#Footnote_431_431" class="fnanchor">[431]</a> Hence it seems that the +active life is to be continued after this life.</p> + +<div class="blockquot"><p>But the contemplative life especially consists +in the contemplation of God; and as regards<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span> +this no Angel teaches another, for it is +said of the Angels of <i>the little ones</i><a name="FNanchor_432_432" id="FNanchor_432_432"></a><a href="#Footnote_432_432" class="fnanchor">[432]</a>—Angels +who are of an inferior choir—that <i>they always +see the face of the Father</i>. And similarly in +the future life: there no man will teach another +about God, for we shall all <i>see Him as He is</i>.<a name="FNanchor_433_433" id="FNanchor_433_433"></a><a href="#Footnote_433_433" class="fnanchor">[433]</a> +And this agrees with the words of Jeremias<a name="FNanchor_434_434" id="FNanchor_434_434"></a><a href="#Footnote_434_434" class="fnanchor">[434]</a>: +<i>And they shall teach no more every man his +neighbour ... saying: Know the Lord; for all +shall know Me from the least of them even to the +greatest.</i></p> + +<p>But when it is question of dispensing the +mysteries of God, then one Angel can teach +another by clarifying, illumining, and perfecting. +And in this sense the Angels do in some +sort share in the active life as long as this +world lasts, for they are occupied with ministering +to the inferior creation. This is what +was signified by Jacob's vision of the Angels +ascending the ladder—whereby was meant +the contemplative life—and descending the +ladder—whereby was meant the active life. +At the same time, as S. Gregory says<a name="FNanchor_435_435" id="FNanchor_435_435"></a><a href="#Footnote_435_435" class="fnanchor">[435]</a>: "Not +that they so went out from the Divine Vision +as to be deprived of the joys of contemplation." +And thus in their case the active life +is not distinguished from the contemplative +as it is in us who find the works of the active +life an impediment to the contemplative life. +Moreover, we are not promised a likeness to +the Angels in their work of administering to<span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span> +the inferior creation, for this does not belong +to us according to our nature, as is the case +with the Angels, but according to our vision +of God.</p></div> + +<p>3. Lastly, the more durable a thing is the more +capable it seems of lasting after this life. But the +active life is more durable than the contemplative, +for S. Gregory says<a name="FNanchor_436_436" id="FNanchor_436_436"></a><a href="#Footnote_436_436" class="fnanchor">[436]</a>: "We can remain steadfast +in the active life, but in nowise can we maintain +the mind's fixed gaze in the contemplative life." +Consequently the active life is much more capable +of continuing after death than is the contemplative +life.</p> + +<div class="blockquot"><p>But in our present state the durability of +the active life as compared with the contemplative +life does not arise from any feature of +either of these kinds of life considered in +themselves, but from a defect on our part; for +we are dragged down from the heights of contemplation +by the body's burden. And thus +S. Gregory goes on to say that, "thrust back +by its very weakness from those vast heights, +the soul relapses into itself."</p> + +<p>"O bless our God, ye Gentiles: and make the voice +of His praise to be heard. Who hath set my soul to +live: and hath not suffered my feet to be moved. For +Thou, O God, hast proved us; Thou hast tried us by +fire, as silver is tried. Thou hast brought us into a +net, Thou hast laid afflictions on our back; Thou +hast set men over our heads. We have passed +through fire and water, and Thou hast brought us out +into a refreshment."<a name="FNanchor_437_437" id="FNanchor_437_437"></a><a href="#Footnote_437_437" class="fnanchor">[437]</a></p></div> +<p><span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> <i>Of the Supreme Good</i>, III., xv.</p></div> + +<div class="footnote"><p><a name="Footnote_408_408" id="Footnote_408_408"></a><a href="#FNanchor_408_408"><span class="label">[408]</span></a> <i>Qu.</i> CLXXIX. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_409_409" id="Footnote_409_409"></a><a href="#FNanchor_409_409"><span class="label">[409]</span></a> <i>Ethics</i>, II., iv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> <i>Ibid.</i>, X., viii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_411_411" id="Footnote_411_411"></a><a href="#FNanchor_411_411"><span class="label">[411]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_412_412" id="Footnote_412_412"></a><a href="#FNanchor_412_412"><span class="label">[412]</span></a> <i>Ethics</i>, V., i. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_413_413" id="Footnote_413_413"></a><a href="#FNanchor_413_413"><span class="label">[413]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_414_414" id="Footnote_414_414"></a><a href="#FNanchor_414_414"><span class="label">[414]</span></a> Ecclus. xli. 1-6.</p></div> + +<div class="footnote"><p><a name="Footnote_415_415" id="Footnote_415_415"></a><a href="#FNanchor_415_415"><span class="label">[415]</span></a> <i>Ethics.</i>, X., viii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_416_416" id="Footnote_416_416"></a><a href="#FNanchor_416_416"><span class="label">[416]</span></a> <i>Ibid.</i>, V., ii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_417_417" id="Footnote_417_417"></a><a href="#FNanchor_417_417"><span class="label">[417]</span></a> <i>Ethics</i>, VI., v. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> <i>Ibid.</i>, X., viii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_419_419" id="Footnote_419_419"></a><a href="#FNanchor_419_419"><span class="label">[419]</span></a> <i>De Officiis</i>, I., v.</p></div> + +<div class="footnote"><p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_421_421" id="Footnote_421_421"></a><a href="#FNanchor_421_421"><span class="label">[421]</span></a> <i>Conjuratio Catilinæ</i>, li.</p></div> + +<div class="footnote"><p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> <i>Of the City of God</i>, xix. 2, 3, and 19.</p></div> + +<div class="footnote"><p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> Job xxxi. 14, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_424_424" id="Footnote_424_424"></a><a href="#FNanchor_424_424"><span class="label">[424]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> <i>On the Words of the Lord, Sermon</i> civ., <i>alias</i> +xxvii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> <i>Hom.</i> V., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_427_427" id="Footnote_427_427"></a><a href="#FNanchor_427_427"><span class="label">[427]</span></a> <i>Metaphysics</i>, I., i. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_428_428" id="Footnote_428_428"></a><a href="#FNanchor_428_428"><span class="label">[428]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_429_429" id="Footnote_429_429"></a><a href="#FNanchor_429_429"><span class="label">[429]</span></a> xxii. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_430_430" id="Footnote_430_430"></a><a href="#FNanchor_430_430"><span class="label">[430]</span></a> <i>On the Trinity</i>, xiv. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> <i>Of the Heavenly Hierarchy</i>, vii.</p></div> + +<div class="footnote"><p><a name="Footnote_432_432" id="Footnote_432_432"></a><a href="#FNanchor_432_432"><span class="label">[432]</span></a> S. Matt. xviii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_433_433" id="Footnote_433_433"></a><a href="#FNanchor_433_433"><span class="label">[433]</span></a> 1 John iii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_434_434" id="Footnote_434_434"></a><a href="#FNanchor_434_434"><span class="label">[434]</span></a> xxxi. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_435_435" id="Footnote_435_435"></a><a href="#FNanchor_435_435"><span class="label">[435]</span></a> <i>Moralia in Job</i>, ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_436_436" id="Footnote_436_436"></a><a href="#FNanchor_436_436"><span class="label">[436]</span></a> <i>Hom.</i> V., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> Ps. lxv. 8-12.</p></div> + + + + +<h2><a name="question-clxxxii" id="question-clxxxii"></a>QUESTION CLXXXII</h2> + +<h3>OF THE COMPARISON BETWEEN THE ACTIVE AND +THE CONTEMPLATIVE LIFE</h3> + +<p><a href="#question-clxxxii-i">I. Is the Active Life preferable to the Contemplative?</a><br/> + Cardinal Cajetan, On Preparation for the Contemplative Life<br/> + S. Augustine, <i>Confessions</i>, X., xliii. 70<br/> + <i>On Psalm</i> xxvi.</p> +<p><a href="#question-clxxxii-ii">II. Is the Active Life more Meritorious than the Contemplative?</a></p> +<p><a href="#question-clxxxii-iii">III. Is the Active Life a Hindrance to the Contemplative Life?</a><br/> + Cardinal Cajetan, On the True Interior Life<br/> + S. Augustine, <i>Sermon</i>, CCLVI., v. 6</p> +<p><a href="#question-clxxxii-iv">IV. Does the Active Life precede the Contemplative?</a></p> + + +<h3><a name="question-clxxxii-i" id="question-clxxxii-i"></a>I</h3> + +<h3>Is the Active Life preferable to the +Contemplative?</h3> + +<p>The Lord said: <i>Mary hath chosen the best part, +which shall not be taken away from her.</i><a name="FNanchor_438_438" id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a> And by +Mary is signified the contemplative life, which is +consequently to be preferred to the active.</p> + +<p>There is no reason why one thing should not be +in itself more excellent than another while yet this +latter is, for certain reasons, preferable to it.<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span> +Absolutely speaking, then, the contemplative life +is better than the active. And the Philosopher<a name="FNanchor_439_439" id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a> +alleges eight proofs of this. Firstly, that the contemplative +life pertains to that which is best in a +man, namely his intellect and its proper objects, +<i>i.e.</i> intelligible truths, whereas the active life is +concerned with external things. Hence Rachel, +who typifies the contemplative life, is interpreted +as meaning "the Beginning seen"; while Lia, who +was blear-eyed, typifies, according to S. Gregory, +the active life.<a name="FNanchor_440_440" id="FNanchor_440_440"></a><a href="#Footnote_440_440" class="fnanchor">[440]</a></p> + +<p>Secondly, because the contemplative life can be +more continuous, even though we cannot maintain +our contemplation at its highest pitch; thus Mary, +who is typical of the contemplative life, is depicted +as sitting ever at the Lord's feet.</p> + +<p>Thirdly, because the delights of the contemplative +life surpass those of the active life; whence +S. Augustine says<a name="FNanchor_441_441" id="FNanchor_441_441"></a><a href="#Footnote_441_441" class="fnanchor">[441]</a>: "Martha was troubled, but +Mary feasted."</p> + +<p>Fourthly, because in the contemplative life a +man is more independent, since for this kind of +life he needs less; whence we read: <i>Martha, Martha, +thou art careful, and art troubled about many things.</i><a name="FNanchor_442_442" id="FNanchor_442_442"></a><a href="#Footnote_442_442" class="fnanchor">[442]</a></p> + +<p>Fifthly, because the contemplative life is loved +rather for its own sake, whereas the active life is +directed towards an end other than itself; whence +it is said in Ps. xxvi. 4: <i>One thing I have asked of +the Lord, this will I seek after, that I may dwell in +the house of the Lord all the days of my life.</i><span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span></p> + +<p>Sixthly, because the contemplative life consists +in a certain stillness and repose, as is said in +Ps. xlv. 11: <i>Be still, and see that I am God.</i></p> + +<p>Seventhly, because the contemplative life is +occupied with Divine things whereas the active +life is occupied with human things; whence S. +Augustine says<a name="FNanchor_443_443" id="FNanchor_443_443"></a><a href="#Footnote_443_443" class="fnanchor">[443]</a>: "In the beginning was the Word: +see What Mary heard! The Word was made +Flesh; see to What Martha ministered!"</p> + +<p>Eighthly, because the contemplative life pertains +to that which is more peculiar to man—namely, +his intellect—whereas in the works of the active +life our inferior powers—those, namely, which we +share with the brute creation—have a part; +whence, in Ps. xxxv. 7, after saying: <i>Beasts and +men Thou wilt preserve, O Lord</i>, the Psalmist adds +what belongs to men alone: <i>In Thy light we shall +see light.</i></p> + +<p>And the Lord Himself gives a ninth reason when +He says: <i>Mary hath chosen the best part which shall +not be taken away from her</i>,<a name="FNanchor_444_444" id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a> words which S. Augustine +thus expounds: "Not that thou, Martha, hast +chosen badly, but that Mary hath chosen better; +and see in what sense she hath chosen better: +because it <i>shall not be taken away from her</i>; for from +thee shall one day be taken away the burden of +necessity; but eternal is the sweetness of truth."<a name="FNanchor_445_445" id="FNanchor_445_445"></a><a href="#Footnote_445_445" class="fnanchor">[445]</a></p> + +<p>But in a certain sense, and in certain cases, the +active life is to be chosen in preference to the contemplative, +and this by reason of the needs of this +present life; as also the Philosopher says: "To<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span> +practise philosophy is better than to become rich; +but to become rich is better for one who suffers +need."<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href="#Footnote_446_446" class="fnanchor">[446]</a></p> + +<p>Some, however, think that the active life is preferable +to the contemplative, thus:</p> + +<p>1. "The lot which falls to the better people +seems to be the more honourable and better," as +the Philosopher says.<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> But the active life is the +lot of those who are in the higher position—of prelates, +for instance, who are placed in honourable +and powerful positions; thus S. Augustine says<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a>: +"In the life of action we must not love the honour +which belongs to this life, nor its power." Whence +it would seem that the active life is preferable to +the contemplative.</p> + +<div class="blockquot"><p>But it is not the active life only which belongs +to prelates, they must needs excel in +the contemplative life; whence S. Gregory +says in his <i>Pastoral Rule</i><a name="FNanchor_449_449" id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a>: "Let the superior +be foremost in action, but before all let him +be uplifted in contemplation."</p></div> + +<p>2. Again, in all acts and habits the control +belongs to the more important: the soldier, for instance—as +being higher placed—directs the saddle-maker. +But it is the active life which directs and +controls the contemplative, as is clear from the +words addressed to Moses: <i>Go down and charge the +people, lest they should have a mind to pass the limits</i><span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span> +<i>to see the Lord.</i><a name="FNanchor_450_450" id="FNanchor_450_450"></a><a href="#Footnote_450_450" class="fnanchor">[450]</a> The active life is therefore more +important than the contemplative.</p> + +<div class="blockquot"><p>But the contemplative life consists in a +certain liberty of spirit; for S. Gregory says<a name="FNanchor_451_451" id="FNanchor_451_451"></a><a href="#Footnote_451_451" class="fnanchor">[451]</a>: +"The contemplative life means passing over +to a certain liberty of spirit since in it a man +thinks not of temporal but of eternal things." +Similarly Boëthius says<a name="FNanchor_452_452" id="FNanchor_452_452"></a><a href="#Footnote_452_452" class="fnanchor">[452]</a>: "The human soul +must needs be free when occupied with the +thought of the Divine Mind; not so when distracted +with the things of the body." From +all this it is clear that the active life does not +directly guide the contemplative, but by preparing +the way for it it does direct certain +works pertaining to the contemplative life, +and in this sense the active life is rather the +servant than the master of the contemplative. +And this S. Gregory expresses when he says: +"The active life is termed a service, the contemplative +life freedom."<a name="FNanchor_453_453" id="FNanchor_453_453"></a><a href="#Footnote_453_453" class="fnanchor">[453]</a></p></div> + +<p>3. Lastly, no one should be withdrawn from +what is greater in order to apply himself to what is +less; thus the Apostle says: <i>Be zealous for the better +gifts.</i><a name="FNanchor_454_454" id="FNanchor_454_454"></a><a href="#Footnote_454_454" class="fnanchor">[454]</a> But some are withdrawn from the contemplative +state of life and are made to busy +themselves with the affairs of the active life; this +is the case, for instance, with those who are placed +in positions of authority. Whence it seems that<span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span> +the active life is of more importance than the +contemplative.</p> + +<div class="blockquot"><p>But though a man may happen to be called +away from contemplation to the works of the +active life owing to the needs of the present +life, yet he is not thereby compelled completely +to relinquish his contemplation. Hence +S. Augustine says:<a name="FNanchor_455_455" id="FNanchor_455_455"></a><a href="#Footnote_455_455" class="fnanchor">[455]</a> "The love of truth asks for +a holy leisure; the demands of charity undertake +honest toil—that, namely, of the active life. +And if no one imposes this latter burden on +us, then we must devote ourselves to the study +and contemplation of the truth; if, however, +such a burden is imposed upon us, then must +we undertake it because of the demands of +charity. Yet not even then are we altogether +to resign the joys flowing from the contemplation +of truth, lest the sweetness of such +contemplation be withdrawn from us and the +burden we have assumed crush us."</p> + +<p>Whence it appears that when a man is called +from the contemplative to the active life it is +not so much that something is withdrawn from +him, but that an additional burden is imposed +upon him.</p> + +<p>"As we have heard, so have we seen, in the city +of the Lord of Hosts, in the city of our God: God hath +founded it for ever. We have received Thy mercy, +O God, in the midst of Thy temple. For this is God, +our God unto eternity, and for ever and ever: He +shall rule us for evermore."<a name="FNanchor_456_456" id="FNanchor_456_456"></a><a href="#Footnote_456_456" class="fnanchor">[456]</a> +<span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span></p></div> +<p><i>Cajetan:</i> Those whose duty it is to instruct others +in spiritual progress should note that they are +bound to take great pains to exercise them in the +active life before they urge them to ascend the +heights of contemplation. For they must learn to +subdue their passions by acquiring habits of meekness, +patience, generosity, humility, and tranquillity +of soul, before they ascend to the contemplative life. +Through lack of this, many, not so much walking +in the way of God as leaping along it, find themselves—after +they have spent the greater portion +of their life in contemplation—devoid of virtue, +impatient, irascible, and proud, if one but so much +as touch them on this point! Such people have +neither the active nor the contemplative life, nor +even a mixture of the two; they have built upon +sand! And would that such cases were rare! +(<i>on</i> 2. 182. 1 2.).</p> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine:</i> Terrified by my sins and my +weight of misery I was disturbed within my soul +and meditated flight into solitude. But Thou +didst forbid it and didst strengthen me and say: +<i>Christ died for all, that they also who live may not +now live to themselves, but unto Him Who died for +them and rose again.</i><a name="FNanchor_457_457" id="FNanchor_457_457"></a><a href="#Footnote_457_457" class="fnanchor">[457]</a> Behold, O Lord, I cast my +care upon Thee so that I may live, and I will +meditate on the wondrous things of Thy law. Thou +knowest my lack of skill and my weakness; teach +me and heal me! He—Thine Only-Begotten Son—in +Whom lie hid all the treasures of wisdom and +knowledge, He redeemed me with His blood. <i>Let</i><span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span> +<i>not the proud calumniate me!</i> When I think of my +Ransom then I eat and I drink, and I pray, and +in my poverty I yearn to be filled with Him, to be +among those who <i>eat and are filled</i> and they <i>praise +the Lord who seek Him</i> (<i>Conf.</i>, X., xliii. 70).</p> + +<hr style='width: 45%;' /> + +<p><i>S. Augustine: He hath hid me in His tabernacle +in the day of evils.</i><a name="FNanchor_458_458" id="FNanchor_458_458"></a><a href="#Footnote_458_458" class="fnanchor">[458]</a></p> + +<p>Wherefore without any arrogance have I sought +for That One Thing, neither doth my soul reproach +me, saying: Why do you seek after It? From +whom do you seek It? Do you, a sinner, wickedly +dare to ask something of God? Do you, weak +man, of unclean heart, dare to hope that you will +one day attain to the contemplation of God? I +dare! Not indeed of myself, but because of His +pleasure in me; not out of presumptuous trust in +myself, but from confidence in His promise. For +will He Who gave such a pledge to the pilgrim +desert him when he comes to Him? <i>For He hath +hid me in His tabernacle in the day of evils</i> (<i>Enarr. +in Ps.</i> xxvi.).</p> + + +<h3><a name="question-clxxxii-ii" id="question-clxxxii-ii"></a>II</h3> + +<h3>Is the Active Life more Meritorious than the +Contemplative?</h3> + +<p>S. Gregory says<a name="FNanchor_459_459" id="FNanchor_459_459"></a><a href="#Footnote_459_459" class="fnanchor">[459]</a>: "Great are the merits of the +active life, but they are surpassed by those of the +contemplative life."</p> + +<p>The source of merit is charity. Charity, however, +consists in the love of God and of our neighbour;<span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span> +and to love God is, in itself, more meritorious +than to love our neighbour. Consequently that +which more directly pertains to the love of God is +more meritorious in its nature than something that +directly pertains to the love of our neighbour for +God's sake. The contemplative life, however, +directly and immediately pertains to the love of +God, as S. Augustine says<a name="FNanchor_460_460" id="FNanchor_460_460"></a><a href="#Footnote_460_460" class="fnanchor">[460]</a>: "The love of truth +asks for a holy leisure; that is the contemplative +life," and this truth is the Divine Truth on Which +the contemplative life is centred. The active life, +on the other hand, is more immediately concerned +with the love of our neighbour, it is <i>busy about much +serving</i>.<a name="FNanchor_461_461" id="FNanchor_461_461"></a><a href="#Footnote_461_461" class="fnanchor">[461]</a> Hence of its very nature the contemplative +life is more meritorious than the active, as is +well expressed by S. Gregory<a name="FNanchor_462_462" id="FNanchor_462_462"></a><a href="#Footnote_462_462" class="fnanchor">[462]</a> when he says: "The +contemplative life is more meritorious than the +active, for the latter toils in the wear and tear of +present work by which it must needs help its +neighbour; whereas the former, by a certain inward +savour, already has a foretaste of the repose to +come"—that is, in the contemplation of God.</p> + +<p>It may, however, chance that one man derives +greater merit from the works of the active life than +another does from his contemplative life; as, for +example, when, from the superabundance of the +Divine love, in order to fulfil God's will, and for +His greater glory, a man is content to be separated +for a space from the sweetness of Divine contemplation, +as the Apostle says: <i>I wished myself to be +an anathema from Christ for my brethren.</i><a name="FNanchor_463_463" id="FNanchor_463_463"></a><a href="#Footnote_463_463" class="fnanchor">[463]</a> On<span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span> +these words S. Chrysostom<a name="FNanchor_464_464" id="FNanchor_464_464"></a><a href="#Footnote_464_464" class="fnanchor">[464]</a> comments thus: "The +love of Christ had so completely taken possession +of his heart that he could even despise that which +he desired beyond all things—namely, to be with +Christ—and that because it was pleasing to Christ."</p> + +<p>Yet some maintain that the active life is more +meritorious than the contemplative, thus:</p> + +<p>1. A thing is said to be meritorious because of +the reward. But reward is due to work, as S. Paul +says: <i>And every man shall receive his own reward +according to his own labour.</i><a name="FNanchor_465_465" id="FNanchor_465_465"></a><a href="#Footnote_465_465" class="fnanchor">[465]</a> Labour, however, +belongs to the active life, repose to the contemplative, +as S. Gregory says<a name="FNanchor_466_466" id="FNanchor_466_466"></a><a href="#Footnote_466_466" class="fnanchor">[466]</a>: "Everyone who is converted +to God must needs first labour in toil; he +must take Lia—that is, that so he may arrive at +'the vision of the Beginning'—that is, the embraces +of Rachel." Whence it seems as though the active +life was more meritorious than the contemplative.</p> + +<div class="blockquot"><p>But while external toil makes for an increase +of accidental reward, the increase of merit as +regards essential reward consists mainly in +charity, one proof of which is external toil +undertaken for Christ's sake; but a much +greater proof of this is given when a man puts +aside all that pertains to this life and delights +in giving himself up solely to Divine contemplation.</p></div> + +<p>2. Again, contemplative life is in some sort the +commencement of future bliss; and consequently<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span> +the words of S. John: <i>So will I have him +to remain till I come</i>, S. Augustine comments as +follows: "This might be more fully expressed +thus: May perfect actions, modelled on the example +of My Passion, follow Me; but may contemplation +begun here on earth remain till I come, +to be perfected when I come"<a name="FNanchor_467_467" id="FNanchor_467_467"></a><a href="#Footnote_467_467" class="fnanchor">[467]</a>; and similarly +S. Gregory says<a name="FNanchor_468_468" id="FNanchor_468_468"></a><a href="#Footnote_468_468" class="fnanchor">[468]</a>: "The contemplative life begins +here below to be perfected in our heavenly home." +But in that future life we shall not merit, but shall +receive the reward of our merits. Consequently +the contemplative life seems to have less of the +ratio of merit than has the active life; but it has +more of the ratio of reward.</p> + +<div class="blockquot"><p>But in the state of future bliss a man has +arrived at his perfection and consequently +there is no room left for merit; but if there were +room left his merits would be more efficacious +owing to the pre-eminence of his charity. The +contemplation of this present life, however, +has some accompanying imperfection, and consequently +there is room for improvement; +hence such contemplation does not destroy the +idea of meriting but makes increase of merit in +proportion as Divine charity is more and more +exercised.</p></div> + +<p>3. Lastly, S. Gregory says<a name="FNanchor_469_469" id="FNanchor_469_469"></a><a href="#Footnote_469_469" class="fnanchor">[469]</a>: "No sacrifice is +more acceptable to God than zeal for souls." But +zeal for souls means that a man gives himself up +to the works of the active life. Whence it seems<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span> +that the contemplative life is not more meritorious +than the active.</p> + +<div class="blockquot"><p>But a sacrifice is spiritually offered to God +when anything is presented to Him; and of all +man's good things God specially accepts that +of the human soul when offered to Him in +sacrifice. But a man ought to offer to God +first of all his own soul, according to the words +of Ecclesiasticus<a name="FNanchor_470_470" id="FNanchor_470_470"></a><a href="#Footnote_470_470" class="fnanchor">[470]</a>: <i>Have pity on thine own soul, +pleasing God</i>; secondly, the souls of others, +according to the words: <i>And he that heareth let +him say: Come.</i><a name="FNanchor_471_471" id="FNanchor_471_471"></a><a href="#Footnote_471_471" class="fnanchor">[471]</a> But the more closely a man +knits his own soul, or his neighbour's soul, to +God, the more acceptable to God is his sacrifice; +consequently it is more pleasing to God +that a man should give his soul, and the souls +of others, to contemplation than to action. +When, then, S. Gregory says: "No sacrifice +is more acceptable to God than zeal for souls," +he does not mean that the merit of the active +life is greater than that of the contemplative, +but that it is more meritorious that a man +should offer to God his own soul and the soul +of others than that he should offer any other +external gift whatsoever.</p> + +<p>"But thou, our God, art gracious and true, patient, +and ordering all things in mercy. For if we sin, we +are Thine, knowing Thy greatness: and if we sin not, +we know that we are counted with Thee. For to know +Thee is perfect justice: and to know Thy justice, and +Thy power, is the root of immortality."<a name="FNanchor_472_472" id="FNanchor_472_472"></a><a href="#Footnote_472_472" class="fnanchor">[472]</a></p></div> +<p><span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span></p> +<h3><a name="question-clxxxii-iii" id="question-clxxxii-iii"></a>III</h3> + +<h3>Is the Active Life a Hindrance to the Contemplative Life?</h3> + +<p>S. Gregory says<a name="FNanchor_473_473" id="FNanchor_473_473"></a><a href="#Footnote_473_473" class="fnanchor">[473]</a>: "They who would hold the +citadel of contemplation must first needs exercise +themselves on the battle-field of toil."</p> + +<p>We may consider the active life from two points +of view. For we may first of all consider the +actual occupation with, and practice of, external +works; and from this point of view it is clear that +the active life is a hindrance to the contemplative, +for it is impossible for a man to be simultaneously +occupied with external works, and yet at leisure for +Divine contemplation.</p> + +<p>But we may also consider the active life from +the standpoint of the harmony and order which it +introduces into the interior passions of the soul; +and from this point of view the active life is an +assistance to contemplation since this latter is +hindered by the disturbance arising from the +passions. Thus S. Gregory says<a name="FNanchor_474_474" id="FNanchor_474_474"></a><a href="#Footnote_474_474" class="fnanchor">[474]</a>: "They who +would hold the citadel of contemplation must first +needs exercise themselves on the battle-field of +toil; they must learn, forsooth, whether they still +do harm to their neighbours, whether they bear +with equanimity the harm their neighbours may +do them; whether, when temporal good things +are set before them, their minds are overwhelmed +with joy; whether when such things are withdrawn<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span> +they are over much grieved. And lastly, they +must ask themselves whether, when they withdraw +within upon themselves and search into the things +of the spirit, they do not carry with them the +shadows of things corporeal, or whether, if perchance +they have touched upon them, they discreetly +repel them."</p> + +<p>Thus, then, the exercises of the active life are +conducive to contemplation, for they still those +interior passions whence arise those imaginations +which serve as a hindrance to contemplation.</p> + +<p>Some, however, maintain that the active life is +a hindrance to the contemplative, thus:</p> + +<p>1. A certain stillness of mind is needful for contemplation, +as the Psalmist says: <i>Be still and see +that I am God.</i><a name="FNanchor_475_475" id="FNanchor_475_475"></a><a href="#Footnote_475_475" class="fnanchor">[475]</a> But the active life implies anxiety: +<i>Martha, Martha, thou art careful, and art troubled +about many things.</i><a name="FNanchor_476_476" id="FNanchor_476_476"></a><a href="#Footnote_476_476" class="fnanchor">[476]</a></p> + +<p>2. Again, a certain clearness of vision is called +for in the contemplative life. But the active life +hinders this clearness of vision, for S. Gregory +says<a name="FNanchor_477_477" id="FNanchor_477_477"></a><a href="#Footnote_477_477" class="fnanchor">[477]</a>: "Lia was blear-eyed and fruitful, for the +active life, since occupied with toil, sees less +clearly."</p> + +<p>3. And lastly, things that are contrary hinder +one another. But the active and the contemplative +life are contrary to one another; for the active +life is occupied with many things, whereas the +contemplative life dwells upon one object of contemplation; +they are, then, in opposite camps.<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span></p> + +<div class="blockquot"><p>But all these arguments insist upon the +occupation with external affairs which is but +one feature in the active life, not upon its +other feature—namely, its power to repress +the passions.</p></div> + +<hr style='width: 45%;' /> + +<p><i>Cajetan: But the five foolish virgins, having taken +their lamps, did not take oil with them. But the wise +took oil in their vessels with the lamps.</i><a name="FNanchor_478_478" id="FNanchor_478_478"></a><a href="#Footnote_478_478" class="fnanchor">[478]</a></p> + +<p>By this oil is signified testimony to a man's +goodness or love of God. For there is this difference +between people who perform good works, +that the only testimony which some men have to +their goodness is without—namely, in the works +themselves; within, however, they do not feel that +they love God with their whole heart, that they +repent of their sins because they are hateful to +God, or that they love their neighbour for God's +sake. But there are others who so perform good +works that both their works that shine before men +bear witness without to the good soul within, and +also within their own conscience the Holy Spirit +Himself testifies to their spirit that they are the +sons of God; for such men feel that they love God +with their whole heart, that they repent of their +sins for God's sake, and that they love their neighbour +and themselves for God's sake: in brief, they +feel that God is the sole reason why they love, +why they hope, fear, rejoice, or are sad: in a word, +why they work both within and without: this is to +have oil in one's own vessels (<i>On S. Matt.</i> xxv. 3, 4).<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span></p> + +<p><i>S. Augustine:</i> See the life that Mary chose! +Yet was she but a type of that life, she as yet +possessed it not. For there are two kinds of life: +one means delight; the other means a burden. +And the burdensome one is toilsome, while the +delightsome one is pleasurable. But enter thou +within; seek not that delight without, lest ye swell +with it and find yourself unable to enter by the +narrow gate! See how Mary saw the Lord in the +Flesh and heard the Lord by the voice of the Flesh—as +ye have heard when the Epistle to the Hebrews +has been read—as it were through a veil. (<i>A new +and living way which He hath dedicated to us through +the veil, that is to say, His Flesh</i>.<a name="FNanchor_479_479" id="FNanchor_479_479"></a><a href="#Footnote_479_479" class="fnanchor">[479]</a>) But when we +shall see Him face to Face there will be no "veil." +Mary, then, sat—that is, she rested from toil—and +she listened and she praised; but Martha was +anxious about much serving. And the Lord said +to her: <i>Martha, Martha, thou art careful and art +troubled about many things; but one thing is necessary<a name="FNanchor_480_480" id="FNanchor_480_480"></a><a href="#Footnote_480_480" class="fnanchor">[480]</a></i> +(<i>Sermon</i>, CCLVI., v. 6).</p> + +<div class="blockquot"><p>"Bless the Lord, O my soul: and let all that is +within me bless His holy Name. Bless the Lord, O +my soul, and never forget all He hath done for thee. +Who forgiveth all thy iniquities: Who healeth all thy +diseases. Who redeemeth thy life from destruction: +Who crowneth thee with mercy and compassion. +Who satisfieth thy desire with good things: thy youth +shall be renewed like the eagle's. The Lord doth +mercies, and judgment for all that suffer wrong. +He hath made His ways known to Moses: His wills to +the children of Israel. The Lord is compassionate +and merciful: long suffering and plenteous in mercy.<span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span> +He will not always be angry: nor will He threaten for +ever. He hath not dealt with us according to our +sins: nor rewarded us according to our iniquities. +For according to the height of the Heaven above the +earth: He hath strengthened His mercy towards them +that fear Him. As far as the east is from the west, +so far hath He removed our iniquities from us. As +a father hath compassion on his children, so hath +the Lord compassion on them that fear Him: for He +knoweth our frame. He remembereth that we are +dust: man's days are as grass, as the flower of the +field so shall he flourish."<a name="FNanchor_481_481" id="FNanchor_481_481"></a><a href="#Footnote_481_481" class="fnanchor">[481]</a></p></div> + + +<h3><a name="question-clxxxii-iv" id="question-clxxxii-iv"></a>IV</h3> + +<h3>Does the Active Life precede the Contemplative?</h3> + +<p>S. Gregory says<a name="FNanchor_482_482" id="FNanchor_482_482"></a><a href="#Footnote_482_482" class="fnanchor">[482]</a>: "The active life precedes the +contemplative in the order of time, for from good +works a man passes to contemplation."</p> + +<p>One thing may precede another in two ways: +firstly by its very nature; and in this sense the +contemplative life precedes the active in that it +is occupied with chiefer and better things, and hence +it both moves and directs the active life. For, as +S. Augustine says,<a name="FNanchor_483_483" id="FNanchor_483_483"></a><a href="#Footnote_483_483" class="fnanchor">[483]</a> the higher reason, which is +destined for contemplation, is compared to the +lower reason, which is destined for action, as man +is compared to woman—she is to be governed by +him.</p> + +<p>But secondly, one thing may be prior to another +as far as we are concerned, it may, that is, precede<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span> +it in the way of generation. And in this sense the +active life precedes the contemplative, for it conduces +to it, as we have already said. In the order +of generation disposition to a nature precedes that +nature, though that nature is, simply speaking and +considered in itself, prior to the disposition to it.</p> + +<p>But some maintain that the active life does not +precede the contemplative, thus:</p> + +<p>1. The contemplative life is directly concerned +with the love of God, the active life with the love +of our neighbour. But love of God precedes love +of our neighbour, for we have to love our neighbour +for God's sake.</p> + +<div class="blockquot"><p>But the contemplative life is not concerned +with merely any kind of love of God, +but with the perfect love of Him; the active +life, on the contrary, is necessary for any kind +of love of our neighbour, for S. Gregory says<a name="FNanchor_484_484" id="FNanchor_484_484"></a><a href="#Footnote_484_484" class="fnanchor">[484]</a>: +"Without the contemplative life men can gain +admittance to their heavenly home if they +have not neglected the good works they could +have done; but they cannot enter without the +active life, if they neglect the good works they +could do." Whence it appears that the active +life precedes the contemplative in the sense +that that which is common to everybody precedes +in the order of generation that which +is peculiar to the perfect.</p></div> + +<p>2. Again, S. Gregory says<a name="FNanchor_485_485" id="FNanchor_485_485"></a><a href="#Footnote_485_485" class="fnanchor">[485]</a>: "You must know +that just as the right procedure is for a man to<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span> +pass from the active to the contemplative life; so, +too, it is often profitable to the soul to return to +the active life." Consequently the active life is +not absolutely speaking prior to the contemplative.</p> + +<div class="blockquot"><p>But while we proceed from the active life +to the contemplative by way of generation, +we return from the contemplative to the active +by way of direction, in order, that is, that +our active life may be directed by the contemplative; +just in the same way as habits +are generated by acts and then, as is said in +the <i>Ethics</i>, when the habit is formed we act +still more perfectly.<a name="FNanchor_486_486" id="FNanchor_486_486"></a><a href="#Footnote_486_486" class="fnanchor">[486]</a></p></div> + +<p>3. Lastly, things which accord with different +characters do not seem to be necessarily related. +But the active and contemplative life are suited +to different characters; thus S. Gregory says<a name="FNanchor_487_487" id="FNanchor_487_487"></a><a href="#Footnote_487_487" class="fnanchor">[487]</a>: "It +often happens that men who could have given +themselves to peaceful contemplation of God have +been burdened with external occupations and so +have made shipwreck; while, on the contrary, men +who could have lived well had they been occupied +with human concerns, have been slain by the sword +of their life of repose." Consequently the active +life does not seem to precede the contemplative.</p> + +<div class="blockquot"><p>But those who are subject to the influx of +their passions because of their natural eagerness +in action, are for that very reason more +suited for the active life, and this because of +the restlessness of their temperament. Hence<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span> +S. Gregory says<a name="FNanchor_488_488" id="FNanchor_488_488"></a><a href="#Footnote_488_488" class="fnanchor">[488]</a>: "Some are so restless that +if they desist from work they suffer grievously, +for the more free they are to think the worse +interior tumults they have to endure." Some, +on the contrary, have a natural purity of soul +and a reposefulness which renders them fit for +the contemplative life; if such men were to +be applied wholly to the active life they would +incur great loss. Hence S. Gregory says<a name="FNanchor_489_489" id="FNanchor_489_489"></a><a href="#Footnote_489_489" class="fnanchor">[489]</a>: +"Some men are of so slothful a disposition +that if they undertake any work they succumb +at the very outset." But he adds: "Yet often +love stirs up even slothful souls to work, and +fear exercises a restraining influence on souls +which suffer a disturbing influence in their contemplation." +Hence even those who are more +suited for the active life, may, by the exercise +of it, be prepared for the contemplative; and, +on the contrary, those who are more suited +for the contemplative life may profitably +undertake the labours proper to the active life, +that so they may be rendered still more fit for +contemplation.</p> + +<p>"I have cried to Thee, for Thou, O God, hast heard +me: O incline Thy ear unto me, and hear my words. +Show forth Thy wonderful mercies; Thou Who +savest them that trust in Thee. From them that +resist Thy right hand keep me, as the apple of Thy +eye. Protect me under the shadow of Thy wings."<a name="FNanchor_490_490" id="FNanchor_490_490"></a><a href="#Footnote_490_490" class="fnanchor">[490]</a></p></div> +<p><span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> S. Luke x. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_439_439" id="Footnote_439_439"></a><a href="#FNanchor_439_439"><span class="label">[439]</span></a> <i>Ethics</i>, x. 7 and 8.</p></div> + +<div class="footnote"><p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> <i>Moralia in Job</i>, vi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_441_441" id="Footnote_441_441"></a><a href="#FNanchor_441_441"><span class="label">[441]</span></a> <i>Of the Words of the Lord, Sermon</i> ciii., <i>alias</i> +xxvi. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> S. Luke x. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> <i>Of the Words of the Lord, Sermon</i> civ., <i>alias</i> +xxvii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_444_444" id="Footnote_444_444"></a><a href="#FNanchor_444_444"><span class="label">[444]</span></a> S. Luke x. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_445_445" id="Footnote_445_445"></a><a href="#FNanchor_445_445"><span class="label">[445]</span></a> <i>Sermon</i> ciii., <i>alias</i> xxvi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_446_446" id="Footnote_446_446"></a><a href="#FNanchor_446_446"><span class="label">[446]</span></a> <i>Topica</i>, III., ii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_447_447" id="Footnote_447_447"></a><a href="#FNanchor_447_447"><span class="label">[447]</span></a> <i>Ibid.</i>, III., i. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> <i>Of the City of God</i>, xix. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_449_449" id="Footnote_449_449"></a><a href="#FNanchor_449_449"><span class="label">[449]</span></a> ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_450_450" id="Footnote_450_450"></a><a href="#FNanchor_450_450"><span class="label">[450]</span></a> Exod. xix. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_451_451" id="Footnote_451_451"></a><a href="#FNanchor_451_451"><span class="label">[451]</span></a> <i>Hom.</i> III., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_452_452" id="Footnote_452_452"></a><a href="#FNanchor_452_452"><span class="label">[452]</span></a> <i>Of Consolation</i>, v. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_453_453" id="Footnote_453_453"></a><a href="#FNanchor_453_453"><span class="label">[453]</span></a> <i>Hom.</i> III., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_454_454" id="Footnote_454_454"></a><a href="#FNanchor_454_454"><span class="label">[454]</span></a> 1 Cor. xii. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_455_455" id="Footnote_455_455"></a><a href="#FNanchor_455_455"><span class="label">[455]</span></a> <i>Of the City of God</i>, xix. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_456_456" id="Footnote_456_456"></a><a href="#FNanchor_456_456"><span class="label">[456]</span></a> Ps. xlvii. 9, 10, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_457_457" id="Footnote_457_457"></a><a href="#FNanchor_457_457"><span class="label">[457]</span></a> 2 Cor. v. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_458_458" id="Footnote_458_458"></a><a href="#FNanchor_458_458"><span class="label">[458]</span></a> Ps. xxvi. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_459_459" id="Footnote_459_459"></a><a href="#FNanchor_459_459"><span class="label">[459]</span></a> <i>Moralia in Job</i>, vi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_460_460" id="Footnote_460_460"></a><a href="#FNanchor_460_460"><span class="label">[460]</span></a> <i>Of the City of God</i>, xix. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_461_461" id="Footnote_461_461"></a><a href="#FNanchor_461_461"><span class="label">[461]</span></a> S. Luke x. 40.</p></div> + +<div class="footnote"><p><a name="Footnote_462_462" id="Footnote_462_462"></a><a href="#FNanchor_462_462"><span class="label">[462]</span></a> <i>Hom.</i> III., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_463_463" id="Footnote_463_463"></a><a href="#FNanchor_463_463"><span class="label">[463]</span></a> Rom. ix. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_464_464" id="Footnote_464_464"></a><a href="#FNanchor_464_464"><span class="label">[464]</span></a> <i>Of Compunction</i>, i. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_465_465" id="Footnote_465_465"></a><a href="#FNanchor_465_465"><span class="label">[465]</span></a> 1 Cor. iii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_466_466" id="Footnote_466_466"></a><a href="#FNanchor_466_466"><span class="label">[466]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> <i>Tractat.</i>, 124, <i>On St. John</i>, xxi. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_468_468" id="Footnote_468_468"></a><a href="#FNanchor_468_468"><span class="label">[468]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_469_469" id="Footnote_469_469"></a><a href="#FNanchor_469_469"><span class="label">[469]</span></a> <i>Hom.</i> XII., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_470_470" id="Footnote_470_470"></a><a href="#FNanchor_470_470"><span class="label">[470]</span></a> xxx. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_471_471" id="Footnote_471_471"></a><a href="#FNanchor_471_471"><span class="label">[471]</span></a> Apoc. xxii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_472_472" id="Footnote_472_472"></a><a href="#FNanchor_472_472"><span class="label">[472]</span></a> Wisd. xv. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_473_473" id="Footnote_473_473"></a><a href="#FNanchor_473_473"><span class="label">[473]</span></a> <i>Moralia in Job</i>, vi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_474_474" id="Footnote_474_474"></a><a href="#FNanchor_474_474"><span class="label">[474]</span></a> <i>Ibid.</i></p></div> + +<div class="footnote"><p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> Ps. xlv. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_476_476" id="Footnote_476_476"></a><a href="#FNanchor_476_476"><span class="label">[476]</span></a> S. Luke x. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_478_478" id="Footnote_478_478"></a><a href="#FNanchor_478_478"><span class="label">[478]</span></a> S. Matt. xxv. 3, 4.</p></div> + +<div class="footnote"><p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> Heb. x. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_480_480" id="Footnote_480_480"></a><a href="#FNanchor_480_480"><span class="label">[480]</span></a> S. Luke x. 41, 42.</p></div> + +<div class="footnote"><p><a name="Footnote_481_481" id="Footnote_481_481"></a><a href="#FNanchor_481_481"><span class="label">[481]</span></a> Ps. cii. 1-15.</p></div> + +<div class="footnote"><p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> <i>Hom.</i> III., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_483_483" id="Footnote_483_483"></a><a href="#FNanchor_483_483"><span class="label">[483]</span></a> <i>On the Trinity</i>, xii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_484_484" id="Footnote_484_484"></a><a href="#FNanchor_484_484"><span class="label">[484]</span></a> <i>Hom.</i> III., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_485_485" id="Footnote_485_485"></a><a href="#FNanchor_485_485"><span class="label">[485]</span></a> <i>Hom.</i> XIV., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_486_486" id="Footnote_486_486"></a><a href="#FNanchor_486_486"><span class="label">[486]</span></a> ii. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_487_487" id="Footnote_487_487"></a><a href="#FNanchor_487_487"><span class="label">[487]</span></a> <i>Moralia in Job</i>, vi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> <i>Moralia</i>, vi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> <i>Ibid.</i>, vi. 37.</p></div> + +<div class="footnote"><p><a name="Footnote_490_490" id="Footnote_490_490"></a><a href="#FNanchor_490_490"><span class="label">[490]</span></a> Ps. xvi. 6-9.</p></div> + + + + +<h2><a name="question-clxxxvi" id="question-clxxxvi"></a>QUESTION CLXXXVI</h2> + +<h3>ON THE RELIGIOUS STATE</h3> + + +<h3>Are Contemplative Orders superior to Active +Orders?</h3> + +<p>The Lord declared that Mary's was <i>the best part</i>, +and she is the type of the contemplative life.<a name="FNanchor_491_491" id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a></p> + +<p>Religious Orders differ from one another primarily +according to the ends they have in view, but +secondarily according to the works they practise. +And since one thing cannot be said to be superior +to another save by reason of the differences between +them, it will follow that the superiority of one +Religious Order to another must depend primarily +upon their respective ends, secondarily upon the +works they practise.</p> + +<p>And these two grounds of comparison are not of +equal value; for the comparison between them +from the point of view of their respective ends is +an absolute one, since an end is sought for its own +sake; whereas the comparison arising from their +respective works is a relative one, since works are<span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span> +not done for their own sake but for the sake of the +end to be gained.</p> + +<p>Consequently one Religious Order is superior to +another if its end is absolutely a superior one, +either as being in itself a greater good, or as being +of wider scope. On the supposition, however, that +the ends of any two Orders are the same, then the +superiority of one to the other can be gauged, not +by the quantity of works they undertake, but by +the proportion these bear to the end in view. +Thus it is that we find introduced into the <i>Conferences +of the Fathers</i><a name="FNanchor_492_492" id="FNanchor_492_492"></a><a href="#Footnote_492_492" class="fnanchor">[492]</a> the opinion of S. Antony, +who preferred that discretion by which a man +moderates all things to fasts and watchings and +similar observances.</p> + +<p>The works, then, of the active life are twofold. +There is one which springs from the fulness of +contemplation: teaching, for example, and preaching. +Whence S. Gregory says<a name="FNanchor_493_493" id="FNanchor_493_493"></a><a href="#Footnote_493_493" class="fnanchor">[493]</a>: "It is said of +perfect men that on their return from contemplation: +<i>They shall pour forth the memory of Thy sweetness.</i>" +And this is preferable to simple contemplation. +For just as it is a greater thing to shed +light than to be full of light, so is it a greater thing +to spread abroad the fruits of our contemplation +than merely to contemplate. And the second +work of the active life is that which wholly consists +in external occupation, such as giving alms, receiving +guests, etc. And such works are inferior +to the works of contemplation, except it be in +some case of necessity.</p> +<p><span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span></p> +<p>Consequently, then, those Religious Orders are +in the highest rank which are devoted to teaching +and preaching. And these, too, approach most +nearly to the perfection of the Episcopate; just as +in other things, too, the ends of those in the first +place are, as S. Denis says, close knit to the principles +of those in the second place.<a name="FNanchor_494_494" id="FNanchor_494_494"></a><a href="#Footnote_494_494" class="fnanchor">[494]</a> The second +rank is occupied by those Orders which are devoted +to contemplation. And the third with those +devoted to external works.</p> + +<p>And in each of these grades there is a certain +superiority according as one Order aims at acts of +a higher order than does another, though of the +same class. Thus in the works of the active life +it is a greater thing to redeem captives than to +receive guests; in the contemplative life, too, it is +a greater thing to pray than to study. There may +also be a certain superiority in this that one is +occupied with more of such works than another; +or again, that the rules of one are better adapted +to the attainment of their end than are those of +another.</p> + +<p>Some, however, maintain that the contemplative +Orders are not superior to the active Orders, thus:</p> + +<p>1. In the Canon Law<a name="FNanchor_495_495" id="FNanchor_495_495"></a><a href="#Footnote_495_495" class="fnanchor">[495]</a> it is said: "Since the +greater good is to be preferred to the less, so, too, +the common gain is to be preferred to private gain; +and in this sense teaching is rightly preferred to +silence, anxious care for others to contemplation,<span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span> +and toil to repose." But that Religious Order is +the better which is directed to the attainment of +the greater good. Hence it seems that Orders +which are devoted to an active life are superior +to those which aim solely at contemplation.</p> + +<div class="blockquot"><p>But this Decretal speaks of the active life +as concerned with the salvation of souls.</p></div> + +<p>2. All Religious Orders aim at the perfection of +charity. But on those words in the Epistle to +the Hebrews,<a name="FNanchor_496_496" id="FNanchor_496_496"></a><a href="#Footnote_496_496" class="fnanchor">[496]</a> <i>Ye have not yet resisted unto blood</i>, +the Gloss has: "There is no more perfect charity +in this life than that to which the holy Martyrs +attained, for they strove against sin even <i>unto +blood</i>." But to strive <i>unto blood</i> belongs to the +Military Religious Orders, and they lead an active +life. It would seem, then, that these latter are +the highest form of Religious Order.</p> + +<div class="blockquot"><p>But these Military Orders are more concerned +with shedding the blood of their enemies +than with shedding their own, which is the +feature of the Martyrs. At the same time, +there is nothing to preclude these Religious +from at times winning the crown of martyrdom +and thus attaining to a greater height than +other Religious; just as in some cases active +works are to be preferred to contemplation.</p></div> + +<p>3. Lastly, the stricter an Order the more perfect +it seems to be. But there is nothing to preclude +active Orders from being stricter in their observance +than some contemplative Orders.<span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span></p> + +<p>But strictness of observance is not that +which is especially commendable in Religious +life, as S. Antony has already told us, and as is +also said in Isaias<a name="FNanchor_497_497" id="FNanchor_497_497"></a><a href="#Footnote_497_497" class="fnanchor">[497]</a>: <i>Is this such a fast as I have +chosen, for a man to afflict his soul for a day?</i> +Strictness of observance is, however, made use +of in Religious Orders for the subjection of +the flesh; but if such strictness is carried out +without discretion there is danger lest it should +come to naught, as S. Antony says. Hence +one Religious Order is not superior to another +because its observances are stricter, but because +its observances are directed to the end +of that Order with greater discretion. Thus, +for example, abstinence from food and drink, +which means hunger and thirst, are more efficacious +means for preserving chastity than +wearing less clothing, which means cold and +nakedness; more efficacious, too, than bodily +labour.</p> +<p><span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span></p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_491_491" id="Footnote_491_491"></a><a href="#FNanchor_491_491"><span class="label">[491]</span></a> S. Luke x. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_492_492" id="Footnote_492_492"></a><a href="#FNanchor_492_492"><span class="label">[492]</span></a> <i>Conf.</i>, ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_493_493" id="Footnote_493_493"></a><a href="#FNanchor_493_493"><span class="label">[493]</span></a> <i>Hom.</i> V., <i>On Ezechiel</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_494_494" id="Footnote_494_494"></a><a href="#FNanchor_494_494"><span class="label">[494]</span></a> <i>Of the Divine Names</i>, vii.</p></div> + +<div class="footnote"><p><a name="Footnote_495_495" id="Footnote_495_495"></a><a href="#FNanchor_495_495"><span class="label">[495]</span></a> <i>Extrav. Of Regulars and of those who pass to the +Religious Orders</i>, cap. <i>Licet</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_496_496" id="Footnote_496_496"></a><a href="#FNanchor_496_496"><span class="label">[496]</span></a> xii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_497_497" id="Footnote_497_497"></a><a href="#FNanchor_497_497"><span class="label">[497]</span></a> lviii. 5.</p></div> + + + + +<h2><a name="index" id="index"></a>INDEX</h2> + +<p> +Abiding in Christ, <a href="#Page_32">32</a><br/> +<br/> +Abraham in Limbo, <a href="#Page_155">155</a><br/> +<br/> +Accidents of the Holy Eucharist, <a href="#Page_9">9</a><br/> +<br/> +<a name="index-active-life" id="index-active-life"></a>Active Life, the: its meaning, <a href="#Page_170">170</a>, <a href="#Page_174">174</a>, <a href="#Page_176">176</a>, <a href="#Page_221">221</a>, <a href="#Page_229">229</a>;<br/> + typified in Jacob's Vision, <a href="#Page_231">231</a>;<br/> + typified by Lia, <a href="#Page_174">174</a>, <a href="#Page_222">222</a>, <a href="#Page_225">225</a>, <a href="#Page_234">234</a>, <a href="#Page_242">242</a>, <a href="#Page_246">246</a>;<br/> + two features of the Active Life, <a href="#Page_221">221</a>, <a href="#Page_241">241</a>, <a href="#Page_247">247</a>;<br/> + in what sense it is distinct from the Contemplative Life, <a href="#Page_220">220</a>;<br/> + how less meritorious than the Contemplative Life, <a href="#Page_240">240-244</a>;<br/> + not preferable to the Contemplative Life, <a href="#Page_233">233-240</a>;<br/> + it involves less sacrifice than the Contemplative Life, <a href="#Page_244">244</a>;<br/> + in what sense it precedes the Contemplative Life, <a href="#Page_223">223</a>, <a href="#Page_237">237</a>, <a href="#Page_245">245</a>, +<a href="#Page_249">249-252</a>;<br/> + how far it is necessary, <a href="#Page_186">186</a>, <a href="#Page_221">221</a>, <a href="#Page_239">239</a>, <a href="#Page_245">245</a>, <a href="#Page_250">250</a>;<br/> + contrasted with the Contemplative Life, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/> + how far it is more stable than the Contemplative Life, <a href="#Page_232">232</a>;<br/> + its dangers, <a href="#Page_136">136</a>, <a href="#Page_147">147</a>, <a href="#Page_186">186</a>;<br/> + it is a burden super-imposed upon the Contemplative Life, <a href="#Page_238">238</a>;<br/> + all are not meant for it, <a href="#Page_186">186</a>, <a href="#Page_251">251</a>, <a href="#Page_252">252</a>;<br/> + it will not persist after this life, <a href="#Page_229">229-232</a>;<br/> + the Active Life of the Angels, <a href="#Page_231">231</a>;<br/> + how far the Active Life is inferior to the Contemplative, <a href="#Page_233">233-240</a>;<br/> + occasions when it must be embraced, <a href="#Page_186">186</a>, <a href="#Page_235">235</a>, <a href="#Page_239">239</a>;<br/> + the part which the Moral Virtues play in it, <a href="#Page_191">191</a>, <a href="#Page_220">220-223</a>;<br/> + it is a preparation for the Contemplative Life, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_220">220</a>, <a href="#Page_237">237</a>, <a href="#Page_245">245</a>;<br/> + prudence is requisite for it, <a href="#Page_186">186</a>, <a href="#Page_223">223-226</a>;<br/> + how far the teaching life pertains to the Active Life, <a href="#Page_226">226-229</a>, <a href="#Page_230">230</a>;<br/> + it will pass away, <a href="#Page_177">177</a>, <a href="#Page_191">191</a>, <a href="#Page_229">229-232</a>;<br/> + it is the Purgative way, <a href="#Page_220">220</a>;<br/> + Prelates and the Active Life, <a href="#Page_236">236</a><br/> +<br/> +Active Religious Orders, they are inferior to the Contemplative, <a href="#Page_253">253-257</a><br/> +<br/> +Adjure God, in what sense we are said to do so in our prayers, <a href="#Page_148">148</a><br/> +<br/> +Adoration of the Cross, <a href="#Page_37">37</a><br/> +<br/> +<i>Adoro Te Devote</i>, the rhythm of St. Thomas in honour of the Holy Eucharist, <a href="#Page_112">112</a><br/> +<br/> +Albert of Brescia, O.P., <a href="#Page_18">18</a><br/> +<br/> +Albert the Great, Blessed, <a href="#Page_6">6</a><br/> +<br/> +Alypius, St. Augustine's friend, <a href="#Page_123">123</a><br/> +<br/> +Ambrose, St.: on God as the cause of devotion, <a href="#Page_57">57</a>;<br/> + that the beauty of the soul depends on the Moral Virtues, <a href="#Page_184">184</a><br/> +<br/> +Andronicus on the meaning of sanctity, <a href="#Page_49">49</a><br/> +<br/> +Angels, the: how they are differentiated from men, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_187">187</a>, <a href="#Page_206">206</a>;<br/> + the knowledge of the Angels, <a href="#Page_157">157</a>, <a href="#Page_187">187</a>, <a href="#Page_205">205</a>, <a href="#Page_208">208</a>, <a href="#Page_230">230</a>;<br/> + the Beatific Vision of the Angels, <a href="#Page_231">231</a>;<br/> + the intelligence of the Angels, <a href="#Page_187">187</a>, <a href="#Page_230">230</a>;<br/> + the intercession of the Angels, <a href="#Page_165">165</a>;<br/> + their conformity to the will of God, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>;<br/> + the Angelic Hierarchies, <a href="#Page_201">201</a>, <a href="#Page_230">230</a>;<br/> + the teaching of the Angels <a href="#Page_230">230</a>, <a href="#Page_231">231</a>;<br/> + the Active Life of the Angels, <a href="#Page_231">231</a>;<span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span><br/> + we shall be like to the Angels, how, <a href="#Page_230">230</a>, <a href="#Page_231">231</a>;<br/> + Angels gird St. Thomas, <a href="#Page_6">6</a><br/> +<br/> +Anselm of Laudun, <a href="#Page_25">25</a><br/> +<br/> +Antony, St.: a patron against Hell-fire, <a href="#Page_160">160</a>;<br/> + on discretion, <a href="#Page_154">154</a>, <a href="#Page_157">157</a><br/> +<br/> +Areopagite. <i>Cf. s.v.</i> <a href="#index-denis">Denis the Areopagite</a><br/> +<br/> +Aristotle: on the aptitude for virtue, <a href="#Page_35">35</a>;<br/> + on honour, <a href="#Page_39">39</a>;<br/> + that the perfection of the moral virtues lies in their mean, <a href="#Page_43">43</a>;<br/> + on Justice, <a href="#Page_55">55</a>, <a href="#Page_221">221</a>;<br/> + that "reason asks for the best things," <a href="#Page_69">69</a>;<br/> + on the need of temporal things, <a href="#Page_89">89</a>;<br/> + that "each man's life is that which he would wish to share with his friend," <a href="#Page_170">170</a>;<br/> + that "to live is to be," <a href="#Page_170">170</a>;<br/> + on action and contemplation as distinctions in the intellectual life, <a href="#Page_171">171</a>;<br/> + that life is primarily in the vegetative soul, <a href="#Page_171">171</a>;<br/> + on three kinds of lives, <a href="#Page_175">175</a>;<br/> + that knowledge has little to do with the moral virtues, <a href="#Page_182">182</a>, <a href="#Page_221">221</a>;<br/> + that every act of the intellect may be termed "consideration," <a href="#Page_188">188</a>;<br/> + that the ultimate happiness of man consists in the contemplation of the highest truth, <a href="#Page_193">193</a>;<br/> + of man's dependence on the imagination, <a href="#Page_201">201</a>;<br/> + that motion is the act of a perfect thing, <a href="#Page_203">203</a>;<br/> + on local motion as the chief of bodily motions, <a href="#Page_204">204</a>;<br/> + that delight follows upon a perfect work, <a href="#Page_213">213</a>;<br/> + on the nobility of science, <a href="#Page_214">214</a>;<br/> + that there is no pleasure contrary to that derived from thought, <a href="#Page_217">217</a>;<br/> + on application to the Contemplative Life, <a href="#Page_217">217</a>;<br/> + that the Contemplative Life is "beyond man," <a href="#Page_218">218</a>;<br/> + that prudence pertains to active happiness, <a href="#Page_223">223</a>;<br/> + that he who commits adultery to steal is more a thief than an adulterer, <a href="#Page_223">223</a>;<br/> + that prudence is the right mode of procedure in our actions, <a href="#Page_224">224</a>;<br/> + that the ends of the moral virtues are the principles of prudence, <a href="#Page_224">224</a>;<br/> + that the proof of the possession of wisdom is the power to teach, <a href="#Page_228">228</a>;<br/> + eight proofs that the Contemplative Life is superior to the Active, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>;<br/> + on the better lot, <a href="#Page_236">236</a>;<br/> + that habits produce perfect acts, <a href="#Page_251">251</a><br/> +<br/> +Arius, his error regarding the Person of Christ, <a href="#Page_161">161</a><br/> +<br/> +Athanasius, St., on the chanting of the Psalms, <a href="#Page_123">123</a><br/> +<br/> +Attention: mental, <a href="#Page_225">225</a>;<br/> + in prayer, <a href="#Page_125">125-133</a>;<br/> + three kinds of, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>, <a href="#Page_133">133</a><br/> +<br/> +Attitudes in prayer, <a href="#Page_150">150</a>, <a href="#Page_151">151</a><br/> +<br/> +Augustine, St.: St. Thomas's kinship with him in doctrine, <a href="#Page_17">17-19</a>;<br/> + they are seen in a vision together, <a href="#Page_18">18</a>;<br/> + the Breviary Hymn to, <a href="#Page_26">26</a>;<br/> + definition of religion, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>;<br/> + on <i>Latvia</i>, <a href="#Page_30">30</a>;<br/> + on <i>Eusebeia</i>, <a href="#Page_31">31</a>;<br/> + on abiding in Christ, <a href="#Page_32">32</a>;<br/> + on the desire of God, <a href="#Page_32">32</a>;<br/> + on prayer for wealth, <a href="#Page_33">33</a>;<br/> + on sacrifice, <a href="#Page_32">32</a>, <a href="#Page_46">46</a>;<br/> + of true worship, <a href="#Page_40">40</a>;<br/> + of idolatry, <a href="#Page_46">46</a>;<br/> + on the value of external acts in prayer, <a href="#Page_46">46</a>;<br/> + of virginity, <a href="#Page_50">50</a>;<br/> + on "God alone," <a href="#Page_54">54</a>, <a href="#Page_92">92</a>, <a href="#Page_108">108</a>, <a href="#Page_142">142</a>, <a href="#Page_197">197</a>, <a href="#Page_189">189</a>, <a href="#Page_203">203</a>, <a href="#Page_219">219</a>;<br/> + on the will and the understanding, <a href="#Page_57">57</a>;<br/> + on true grief, <a href="#Page_65">65</a>;<br/> + prayer defined, <a href="#Page_69">69</a>;<br/> + why we should pray, <a href="#Page_75">75</a>;<br/> + on the prayers of the Church, <a href="#Page_76">76</a>;<br/> + when we pray we are God's beggars, <a href="#Page_79">79</a>, <a href="#Page_110">110</a>;<br/> + of those who say "He knows already; why then pray?" <a href="#Page_80">80</a>;<br/> + of the knowledge the dead have of our affairs, <a href="#Page_82">82</a>;<br/> + on shrinking from death, <a href="#Page_83">83</a>;<br/> + on avoidance of Hell, <a href="#Page_86">86</a>;<br/> + of the Beatific Vision, <a href="#Page_87">87</a>, <a href="#Page_229">229</a>;<br/> + a prayer for continence, <a href="#Page_87">87</a>;<br/> + and for the knowledge of Holy Scripture, <a href="#Page_88">88</a>;<br/> + it is lawful to pray for what it is lawful to desire, <a href="#Page_89">89</a>;<br/> + on prayer for "sufficiency of life," <a href="#Page_89">89</a>;<span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span><br/> + on "seeking first the Kingdom of God," <a href="#Page_90">90</a>;<br/> + on prayer "without ceasing," <a href="#Page_91">91</a>;<br/> + of the prayer of desire, <a href="#Page_92">92</a>, <a href="#Page_134">134</a>;<br/> + his prayer for deliverance from toothache, <a href="#Page_92">92</a>;<br/> + why temporal favours are sometimes not granted, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>;<br/> + on prayer for others, <a href="#Page_96">96</a>;<br/> + that we cannot here distinguish between the predestinate and the reprobate, <a href="#Page_97">97</a>;<br/> + on the imprecations in Holy Scripture, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>;<br/> + on prayer for the wicked, <a href="#Page_101">101</a>;<br/> + on the Lord's Prayer, that it is the most perfect form of prayer, <a href="#Page_102">102</a>;<br/> + on "our Daily Bread," <a href="#Page_103">103</a>, <a href="#Page_109">109</a>;<br/> + "hallowed be Thy Name," <a href="#Page_104">104</a>;<br/> + "Thy kingdom come," <a href="#Page_105">105</a>;<br/> + "Thy will be done," <a href="#Page_105">105</a>;<br/> + "forgive us our trespasses," <a href="#Page_110">110</a>, <a href="#Page_111">111</a>;<br/> + of the Lord's Prayer and the gifts of the Holy Spirit, <a href="#Page_106">106</a>;<br/> + of the two versions of the Lord's Prayer in St. Matthew and St. Luke, <a href="#Page_107">107</a>;<br/> + on true righteousness, <a href="#Page_111">111</a>;<br/> + on exterior religion, <a href="#Page_119">119</a>;<br/> + on the chanting of the Psalter, <a href="#Page_123">123</a>;<br/> + on the prayer of the heart, <a href="#Page_124">124</a>;<br/> + on distractions, <a href="#Page_129">129-131</a>;<br/> + on prayer at definite times, <a href="#Page_134">134</a>;<br/> + on the brief prayers of the hermits of old, <a href="#Page_134">134</a>;<br/> + on "much speaking" in prayer, <a href="#Page_135">135</a>;<br/> + that God urges us to pray, <a href="#Page_138">138</a>, <a href="#Page_139">139</a>;<br/> + that prayer is a gift of God, <a href="#Page_139">139</a>;<br/> + on unheard prayers, <a href="#Page_140">140</a>, <a href="#Page_142">142</a>;<br/> + on prayers heard in anger, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/> + in what sense the prayers of sinners are heard, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>;<br/> + on the attitudes to be adopted in and of the time and place for prayer, <a href="#Page_127">127</a>, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>;<br/> + of the knowledge of the Saints in Limbo, <a href="#Page_154">154-156</a>;<br/> + why the prayers of the Saints are heard, <a href="#Page_167">167</a>;<br/> + the Contemplative contrasted with the Active Life, <a href="#Page_172">172-174</a>, <a href="#Page_186">186</a>;<br/> + the three "lives," <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/> + the "mixed" life, <a href="#Page_226">226</a>;<br/> + of the final possession and vision of God, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_191">191</a>, <a href="#Page_203">203</a>;<br/> + on the use of leisure, <a href="#Page_186">186</a>;<br/> + the claims of the two lives, the Active and the Contemplative, <a href="#Page_186">186</a>, <a href="#Page_248">248</a>;<br/> + of the Active Life, <a href="#Page_236">236</a>;<br/> + of the Active Life as opposed to the Contemplative, <a href="#Page_238">238</a>;<br/> + that every operation of the intellect may be termed "thought," <a href="#Page_188">188</a>;<br/> + of the derivation of the term "speculation," <a href="#Page_189">189</a>;<br/> + of our present perfection, <a href="#Page_190">190</a>, <a href="#Page_191">191</a>;<br/> + on the pleasures of sense, <a href="#Page_185">185</a>;<br/> + that the contemplation of God is the goal of all our acts, <a href="#Page_193">193</a>;<br/> + that we must use created things as stepping-stones to the things that abide for ever, <a href="#Page_193">193</a>;<br/> + on Mary's "better part," <a href="#Page_196">196</a>, <a href="#Page_197">197</a>;<br/> + on Martha and Mary, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>, <a href="#Page_248">248</a>;<br/> + that in contemplation we do not see God Himself, <a href="#Page_199">199</a>;<br/> + the greater the danger in the battle, the greater the joy in the triumph, <a href="#Page_212">212</a>;<br/> + on the transitory nature of our present contemplation, <a href="#Page_218">218</a>;<br/> + on the beauty of the teaching life, <a href="#Page_227">227</a>;<br/> + how the moral virtues remain after death, <a href="#Page_230">230</a>;<br/> + of the repose of Contemplation, <a href="#Page_230">230</a>, <a href="#Page_241">241</a>;<br/> + of his desire for solitude, yet he feels that he must work for others, <a href="#Page_239">239</a>;<br/> + he dare hope for the Contemplative Life, <a href="#Page_240">240</a>;<br/> + of the higher reason, <a href="#Page_249">249</a> +</p> + +<p> +Basil, St.: on distractions, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>;<br/> + on unheard prayers, <a href="#Page_141">141</a><br/> +<br/> +<a name="index-beatific-vision" id="index-beatific-vision"></a>Beatific Vision, the, <a href="#Page_87">87</a>, <a href="#Page_153">153</a>, <a href="#Page_172">172</a>, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_180">180</a>, <a href="#Page_181">181</a>, <a href="#Page_193">193</a>, <a href="#Page_198">198-203</a>, <a href="#Page_217">217</a><br/> +<br/> +Beatitude, in what it consists, <a href="#Page_172">172</a>, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_181">181</a>, <a href="#Page_191">191</a>, <a href="#Page_198">198</a>, <a href="#Page_218">218</a>, <a href="#Page_219">219</a>, <a href="#Page_229">229</a><br/> +<br/> +Beatitude, a prayer for, <a href="#Page_192">192</a><br/> +<br/> +Beauty, definition of, <a href="#Page_185">185</a><br/> +<br/> +Benedict, St., the vision of, <a href="#Page_202">202</a><span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span><br/> +<br/> +Bernard, St.: on the meaning of contemplation, <a href="#Page_188">188</a>, <a href="#Page_189">189</a>;<br/> + of the steps in contemplation, <a href="#Page_194">194</a><br/> +<br/> +Bestial Life, the, <a href="#Page_175">175</a><br/> +<br/> +Birds, the movements of, <a href="#Page_209">209</a><br/> +<br/> +Blood of Christ, the, <a href="#Page_163">163</a><br/> +<br/> +Boëthius, on the liberty needful for contemplation, <a href="#Page_237">237</a> +</p> + +<p> +Cajetan, O.P., Cardinal, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>;<br/> + on the meaning of Religion, <a href="#Page_50">50</a>;<br/> + on the meaning of devotion, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>;<br/> + on its causes, <a href="#Page_60">60</a>;<br/> + on devotion as opposed to gloom, <a href="#Page_64">64</a>;<br/> + of the "devout female sex," <a href="#Page_62">62</a>;<br/> + of the need of meditation, <a href="#Page_61">61</a>;<br/> + of prayer as the cause of union with God, <a href="#Page_71">71</a>;<br/> + of prayer as a real cause, <a href="#Page_74">74</a>;<br/> + on three points to be considered in prayer, <a href="#Page_78">78</a>;<br/> + on prayer as a sacrifice, <a href="#Page_79">79</a>;<br/> + of the divisions of the Lord's Prayer, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>;<br/> + how those in Limbo can hear prayers, <a href="#Page_118">118</a>;<br/> + on vocal prayer, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>;<br/> + on the tone to be employed in saying Mass, <a href="#Page_122">122</a>;<br/> + the function of ecclesiastical chant, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>;<br/> + on attention in recitation of Divine Office, <a href="#Page_128">128</a>;<br/> + on attention to the words of Consecration, <a href="#Page_149">149</a>, <a href="#Page_150">150</a>;<br/> + of the need of the moral virtues in the Contemplative Life, <a href="#Page_239">239</a>;<br/> + the Parable of the Ten Virgins, <a href="#Page_247">247</a>;<br/> + on the real object of prayer, <a href="#Page_129">129</a><br/> +<br/> +Canticle of Canticles, the, <a href="#Page_14">14</a><br/> +<br/> +Cassian, the Conferences of: on St. Antony and discretion, <a href="#Page_254">254</a>, <a href="#Page_257">257</a>;<br/> + on different kinds of prayer, <a href="#Page_148">148</a><br/> +<br/> +Cassiodorus on Ps. xxxviii. <a href="#Page_13">13</a>, <a href="#Page_68">68</a><br/> +<br/> +Cato on respect for parents, <a href="#Page_30">30</a><br/> +<br/> +Ceremonial, the value of, <a href="#Page_35">35</a><br/> +<br/> +Chant of the Church, the Public, <a href="#Page_122">122</a>, <a href="#Page_123">123</a><br/> +<br/> +Charity as the principle of religion, <a href="#Page_56">56</a>.<br/> + <i>Cf. s.v.</i> <a href="#index-theological-virtues">Theological virtues</a><br/> +<br/> +"Christ, pray for us," why we do not say, <a href="#Page_160">160</a>, <a href="#Page_161">161</a><br/> +<br/> +Christ, the Name of, on the foreheads of Christians, <a href="#Page_219">219</a><br/> +<br/> +Chrysostom, St.: the <i>Opus Imperfectum in Matthæum</i> falsely attributed to him, <a href="#Page_24">24</a>;<br/> + on prayer as a conversation with God, <a href="#Page_74">74</a>;<br/> + on prayer for others, <a href="#Page_95">95</a>;<br/> + in public, <a href="#Page_121">121</a>;<br/> + on prayer for sinners, <a href="#Page_143">143</a>;<br/> + on prayer through Jesus Christ, <a href="#Page_145">145</a>;<br/> + on the zeal of S. Paul, <a href="#Page_242">242</a><br/> +<br/> +Church customs, <a href="#Page_158">158</a>, <a href="#Page_163">163</a><br/> +<br/> +Church, the prayers of the, <a href="#Page_81">81</a><br/> +<br/> +Cicero, on religion, <a href="#Page_27">27</a>;<br/> + on prudence and intellectual quickness, <a href="#Page_224">224</a><br/> +<br/> +Circular movement of the soul, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a><br/> +<br/> +Cleanness, <a href="#Page_47">47</a>, <a href="#Page_184">184</a><br/> +<br/> +<i>Colere</i>, <a href="#Page_31">31</a><br/> +<br/> +Collect for Friday in September Ember Week, <a href="#Page_147">147</a>;<br/> + for Trinity Sunday, <a href="#Page_147">147</a>, <a href="#Page_148">148</a><br/> +<br/> +Compline, St. Thomas's devotion at, <a href="#Page_14">14</a><br/> +<br/> +Communion of Saints, <a href="#Page_158">158</a>, <a href="#Page_164">164</a><br/> +<br/> +Conformity to the will of God, <a href="#Page_86">86</a><br/> +<br/> +Consecration, the Prayer of the, <a href="#Page_147">147</a>, <a href="#Page_149">149</a>, <a href="#Page_150">150</a><br/> +<br/> +Contemplation and the Contemplative Life: the meaning of <i>contemplation</i>, <a href="#Page_188">188</a>, <a href="#Page_189">189</a>, <a href="#Page_196">196</a>, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>, <a href="#Page_211">211</a>, <a href="#Page_230">230</a>, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>, <a href="#Page_237">237</a>;<br/> + it is something beautiful in the soul, <a href="#Page_184">184</a>;<br/> + not purely an affair of the intellect, <a href="#Page_179">179-182</a>, <a href="#Page_189">189</a>;<br/> + its relation to the affective powers, <a href="#Page_211">211</a>;<br/> + the place which reason occupies in contemplation, <a href="#Page_195">195</a>, <a href="#Page_210">210</a>, <a href="#Page_211">211</a>, <a href="#Page_225">225</a>, <a href="#Page_226">226</a>, <a href="#Page_249">249</a>;<br/> + the place occupied by the imagination, <a href="#Page_195">195</a>;<br/> + in what sense contemplation involves many acts, <a href="#Page_187">187-192</a>;<br/> + how far contemplation may be described according to the three species of motion—circular, direct, and oblique, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a>;<br/> + contemplation is natural to man, <a href="#Page_210">210</a>;<br/> + it is pleasurable, <a href="#Page_211">211</a>;<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span><br/> + it is primarily concerned with God, <a href="#Page_180">180</a>, <a href="#Page_241">241</a>, <a href="#Page_250">250</a>;<br/> + it does not, in this present life, fall on the Divine Essence as such, <a href="#Page_199">199-203</a>;<br/> + its ultimate goal, <a href="#Page_180">180</a>, <a href="#Page_184">184</a>, <a href="#Page_187">187</a>, <a href="#Page_193">193</a>, <a href="#Page_194">194</a>, <a href="#Page_196">196</a>, <a href="#Page_198">198</a>, <a href="#Page_203">203</a>, <a href="#Page_229">229</a>;<br/> + its ultimate goal in this life, <a href="#Page_212">212</a>, <a href="#Page_220">220</a>;<br/> + how it is distinguished from meditation and thought, <a href="#Page_188">188</a>;<br/> + and from speculation, <a href="#Page_189">189</a>;<br/> + four integral parts of contemplation, <a href="#Page_193">193</a>, <a href="#Page_194">194</a>;<br/> + four phases in it, <a href="#Page_194">194</a>;<br/> + six steps in it, <a href="#Page_195">195</a>, <a href="#Page_196">196</a>;<br/> + the contemplation of this present life, <a href="#Page_193">193</a>, <a href="#Page_213">213</a>, <a href="#Page_214">214</a>;<br/> + not on earth as in Heaven, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_217">217</a>, <a href="#Page_243">243</a>;<br/> + it is "beyond man," <a href="#Page_218">218</a>;<br/> + a busy life does not exclude it, <a href="#Page_238">238</a>;<br/> + it is lawful to desire it, <a href="#Page_240">240</a>;<br/> + contemplation and ecstasy, <a href="#Page_200">200</a>;<br/> + four subjects of contemplation, <a href="#Page_194">194</a>;<br/> + the repose of contemplation, in what it consists, <a href="#Page_204">204</a>, <a href="#Page_205">205</a>, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>, <a href="#Page_246">246</a><br/> +<br/> +<i><a name="index-contemplative-life" id="index-contemplative-life"></a>The Contemplative Life</i>: its meaning, <a href="#Page_184">184</a>, <a href="#Page_186">186</a>, <a href="#Page_237">237</a>, <a href="#Page_250">250</a>;<br/> + how it is distinguished from the Active Life, <a href="#Page_169">169</a>, <a href="#Page_173">173</a>, <a href="#Page_220">220</a>, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>;<br/> + it is superior to the Active Life, <a href="#Page_233">233-240</a>;<br/> + it is more meritorious than it, <a href="#Page_240">240-244</a>;<br/> + its great merit, <a href="#Page_242">242</a>;<br/> + it is prepared for in the Active Life, <a href="#Page_239">239</a>, <a href="#Page_245">245-249</a>;<br/> + the Active Life precedes it, <a href="#Page_249">249-252</a>;<br/> + the Contemplative Life directs the Active, <a href="#Page_251">251</a>;<br/> + the relation of the Contemplative Life to the Theological virtues, <a href="#Page_192">192</a>;<br/> + and to the Moral virtues, <a href="#Page_182">182-186</a>, <a href="#Page_221">221</a>, <a href="#Page_222">222</a>, <a href="#Page_239">239</a>;<br/> + it demands temperance, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/> + and chastity, which it in turn fosters, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/> + it calls for the subjection of the passions, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/> + it results in the subjugation of the passions, <a href="#Page_213">213</a>;<br/> + it involves a certain liberty of spirit, <a href="#Page_234">234</a>, <a href="#Page_237">237</a>;<br/> + it is often distasteful, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/> + it means the sacrifice of our own soul, <a href="#Page_244">244</a>;<br/> + its joys, <a href="#Page_177">177</a>, <a href="#Page_197">197</a>, <a href="#Page_210">210-216</a>, <a href="#Page_234">234</a>, <a href="#Page_248">248</a>;<br/> + its combats, <a href="#Page_212">212</a>, <a href="#Page_213">213</a>;<br/> + it is imperfect here on earth, <a href="#Page_243">243</a>;<br/> + it is not incompatible with Prelacy, <a href="#Page_236">236</a>;<br/> + its relation to the office of teaching, <a href="#Page_236">236-239</a>;<br/> + it is not meant for all, <a href="#Page_235">235</a>, <a href="#Page_236">236</a>, <a href="#Page_239">239</a>, <a href="#Page_241">241</a>, <a href="#Page_251">251</a>, <a href="#Page_252">252</a>;<br/> + reading is sometimes necessary for it, <a href="#Page_190">190</a>;<br/> + how far it refrains from all external actions, <a href="#Page_182">182</a>;<br/> + it is typified by Rachel, <a href="#Page_174">174</a>, <a href="#Page_180">180</a>, <a href="#Page_184">184</a>, <a href="#Page_234">234</a>, <a href="#Page_242">242</a>;<br/> + also by Mary of Bethany, <a href="#Page_174">174</a>, <a href="#Page_190">190</a>, <a href="#Page_197">197</a>, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>, <a href="#Page_248">248</a>;<br/> + it is foreshown in Jacob's Vision, <a href="#Page_231">231</a><br/> +<br/> +Contemplative Religious Orders: in what sense they are the best, <a href="#Page_253">253-257</a><br/> +<br/> +Contemplatives, <a href="#Page_32">32</a><br/> +<br/> +Continence, a prayer for, <a href="#Page_87">87</a><br/> +<br/> +Conversation, sins of, <a href="#Page_110">110</a><br/> +<br/> +Correction, fraternal, <a href="#Page_97">97</a><br/> +<br/> +Created things must serve as stepping-stones, <a href="#Page_193">193</a><br/> +<br/> +Cross, Adoration of the, <a href="#Page_37">37</a><br/> +<br/> +<i>Cultus</i>, <a href="#Page_31">31</a><br/> +<br/> +Cyprian, St., on <i>Our</i> Father, not <i>My</i> Father, <a href="#Page_96">96</a> +</p> + +<p> +Damascene, St. John: on Wonderment, <a href="#Page_189">189</a>;<br/> + definitions of prayer, <a href="#Page_69">69</a>, <a href="#Page_71">71</a>, <a href="#Page_85">85</a>, <a href="#Page_142">142</a>, <a href="#Page_148">148</a><br/> +<br/> +Dead, Prayers for the, <a href="#Page_167">167</a>, <a href="#Page_168">168</a><br/> +<br/> +Death, fear of, <a href="#Page_83">83</a><br/> +<br/> +Decii, the, <a href="#Page_52">52</a><br/> +<br/> +Defects, the thought of our, causes devotion, <a href="#Page_63">63</a>, <a href="#Page_64">64</a><br/> +<br/> +Delights, earthly, as opposed to heavenly, <a href="#Page_215">215</a>, <a href="#Page_216">216</a><br/> +<br/> +<a name="index-denis" id="index-denis"></a>Denis the Areopagite, <a href="#Page_24">24</a>;<br/> + on sanctity, <a href="#Page_49">49</a>;<br/> + on ecstasy, <a href="#Page_55">55</a>;<br/> + on beginning all with prayer, <a href="#Page_70">70</a>;<br/> + on being co-workers with God, <a href="#Page_154">154</a>;<br/> + of the knowledge of the Angels, <a href="#Page_157">157</a>;<br/> + of the harmony in Divine things, <a href="#Page_158">158</a>;<br/> + that life implies motion, <a href="#Page_171">171</a>;<br/> + on the three movements of the soul, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a>;<br/> + of the difference between the Angelic and the human intellect, <a href="#Page_186">186</a>;<span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span><br/> + that the goal of contemplation is to attain to the uniformity of the Divine contemplation, <a href="#Page_218">218</a>;<br/> + that in contemplation here on earth we do not see the Divine Essence, <a href="#Page_200">200</a>;<br/> + on the illumination of the Angels, <a href="#Page_230">230</a>;<br/> + of the Divine harmony, <a href="#Page_255">255</a><br/> +<br/> +Desires, their function and necessity, <a href="#Page_77">77</a>, <a href="#Page_91">91</a>, <a href="#Page_105">105</a><br/> +<br/> +Devotion: defined, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>, <a href="#Page_57">57</a>, <a href="#Page_64">64</a>;<br/> + is a special act, <a href="#Page_51">51</a>;<br/> + is due to an act of the will, <a href="#Page_53">53</a>, <a href="#Page_57">57</a>;<br/> + is an act of the virtue of Religion, <a href="#Page_57">57</a>;<br/> + is the principal act of the virtue of Religion, <a href="#Page_54">54</a>;<br/> + involves sacrifice of the heart, <a href="#Page_64">64</a>;<br/> + it gives a certain measure to human acts, <a href="#Page_52">52</a>;<br/> + it means promptitude, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>;<br/> + two causes of it, <a href="#Page_57">57</a>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>;<br/> + caused by meditation, <a href="#Page_57">57</a>;<br/> + especially by meditation on the Sacred Passion, <a href="#Page_59">59</a>, <a href="#Page_63">63</a>;<br/> + on the goodness of God, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>;<br/> + on our own defects, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>;<br/> + obstacles to it, <a href="#Page_62">62</a>;<br/> + how far it may be hindered by learning, <a href="#Page_60">60</a>;<br/> + it is productive of sorrow, <a href="#Page_62">62-64</a>;<br/> + but is not therefore to be confounded with gloominess, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>;<br/> + it produces joy, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>;<br/> + devotion to the Saints, <a href="#Page_57">57</a>;<br/> + the devotion of women, <a href="#Page_59">59</a>, <a href="#Page_62">62</a>;<br/> + the "devout female sex," <a href="#Page_62">62</a><br/> +<br/> +Direct movement of the soul, the, <a href="#Page_172">172</a>, <a href="#Page_210">210-213</a><br/> +<br/> +Discretion, St. Antony on, <a href="#Page_254">254</a>, <a href="#Page_257">257</a><br/> +<br/> +Distractions, <a href="#Page_127">127</a>. <i>Cf. s.v.</i> <a href="#index-prayer-distractions">Prayer, distractions in</a><br/> +<br/> +Divine Office, attention in the recitation of, <a href="#Page_128">128</a><br/> +<br/> +<i>Dulia</i>, <a href="#Page_39">39</a> +</p> + +<p> +Ecstasy, <a href="#Page_4">4</a>;<br/> + Denis the Areopagite on, <a href="#Page_55">55</a>;<br/> + that of St. Paul, <a href="#Page_199">199</a>, <a href="#Page_200">200</a><br/> +<br/> +Ejaculatory prayers, <a href="#Page_134">134</a>, <a href="#Page_135">135</a><br/> +<br/> +Enemies, prayer for, <a href="#Page_99">99</a>;<br/> + love of our, <a href="#Page_99">99</a><br/> +<br/> +Eternity: the "repose" of, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_92">92</a>;<br/> + the "silence" of, <a href="#Page_87">87</a><br/> +<br/> +Etymologies, those of St. Thomas and St. Isidore, <a href="#Page_24">24</a><br/> +<br/> +Eucharist, the Holy: the Accidents of, <a href="#Page_9">9</a>;<br/> + St. Thomas's reception of It as Viaticum, <a href="#Page_15">15</a>;<br/> + the "Chief" of the Sacraments, <a href="#Page_103">103</a>;<br/> + our "Daily Bread," <a href="#Page_103">103</a>, <a href="#Page_109">109</a>;<br/> + the rhythm, <i>Adoro Te Devote</i>, <a href="#Page_112">112</a><br/> +<br/> +<i>Eusebeia</i>, <a href="#Page_31">31</a><br/> +<br/> +Example, the force of, <a href="#Page_222">222</a><br/> +<br/> +Exterior religion, <a href="#Page_45">45</a><br/> +<br/> +External actions, <a href="#Page_182">182</a>, <a href="#Page_183">183</a><br/> +<br/> +Extraordinary ways of God, the, <a href="#Page_3">3</a> +</p> + +<p> +Faber, Father, <a href="#Page_2">2</a><br/> +<br/> +Faith, <a href="#Page_191">191</a>, <a href="#Page_192">192</a><br/> +<br/> +Faith and Vision, <a href="#Page_87">87</a><br/> +<br/> +Fasting, <a href="#Page_63">63</a><br/> +<br/> +Fear, <a href="#Page_189">189</a>;<br/> + the gift of fear, <a href="#Page_34">34</a>;<br/> + fear of death, <a href="#Page_23">23</a>;<br/> + of Hell, <a href="#Page_36">36</a><br/> +<br/> +Female sex, the "devout," <a href="#Page_62">62</a><br/> +<br/> +"Forgive us our trespasses," <a href="#Page_110">110</a>, <a href="#Page_111">111</a><br/> +<br/> +Fossa Nuova, <a href="#Page_14">14</a><br/> +<br/> +Frederic, the Emperor, <a href="#Page_8">8</a><br/> +<br/> +Friendship, <a href="#Page_56">56</a> +</p> + +<p> +Gifts of God, <a href="#Page_92">92</a>;<br/> + of the Holy Spirit, <a href="#Page_105">105</a>, <a href="#Page_106">106</a><br/> +<br/> +Gloom, not a characteristic of the Saints, <a href="#Page_64">64</a>, <a href="#Page_65">65</a><br/> +<br/> +Gloss, the, on Holy Scripture, <a href="#Page_24">24</a>, <a href="#Page_25">25</a><br/> +<br/> +<a name="index-god" id="index-god"></a>God: God alone, <a href="#Page_92">92</a>, <a href="#Page_247">247</a>;<br/> + in what sense we "adjure" Him in our prayers, <a href="#Page_148">148</a>;<br/> + by prayer we become His beggars, <a href="#Page_79">79</a>, <a href="#Page_110">110</a>;<br/> + He is not changed by our prayers, <a href="#Page_86">86</a>, <a href="#Page_107">107</a>;<br/> + does not need our external acts of religion, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>;<br/> + His foreknowledge involves no compulsion, <a href="#Page_72">72</a>;<br/> + His goodness is a reason for prayer, <a href="#Page_107">107</a>, <a href="#Page_149">149</a>;<br/> + His Holiness is a reason for prayer, <a href="#Page_147">147</a>;<br/> + the harmony of Divine things, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>;<br/> + He knows beforehand what we seek, <a href="#Page_80">80</a>, <a href="#Page_161">161</a>;<span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span><br/> + He knows the heart, <a href="#Page_157">157</a>;<br/> + the majesty of God, <a href="#Page_189">189</a>;<br/> + the Patience of God, <a href="#Page_130">130</a>;<br/> + we do not pray to Him alone, <a href="#Page_80">80-84</a>;<br/> + He does not always hear our prayers, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/> + why He wishes us to pray, <a href="#Page_74">74</a>, <a href="#Page_86">86</a>, <a href="#Page_107">107</a>, <a href="#Page_138">138</a>;<br/> + He does not profit by our service, <a href="#Page_43">43</a>;<br/> + on seeking after God, <a href="#Page_54">54</a>, <a href="#Page_134">134</a>, <a href="#Page_179">179</a>, <a href="#Page_180">180</a>, <a href="#Page_183">183</a>, <a href="#Page_192">192</a>;<br/> + He is the First Principle, <a href="#Page_180">180</a>;<br/> + the Ultimate End, <a href="#Page_182">182</a>;<br/> + ultimate union with Him, <a href="#Page_109">109</a>, <a href="#Page_191">191</a>;<br/> + union with Him, <a href="#Page_69">69</a>, <a href="#Page_208">208</a>;<br/> + we can hope for it, <a href="#Page_240">240</a>;<br/> + hindrances to it, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>;<br/> + the Vision of God, <a href="#Page_153">153</a>, <a href="#Page_155">155</a>, <a href="#Page_163">163</a>, <a href="#Page_172">172</a>, <a href="#Page_177">177</a>, <a href="#Page_180">180</a>, <a href="#Page_181">181</a>.<br/> + <i>Cf. s.v.</i> <a href="#index-beatific-vision">Beatific Vision</a>; the Antecedent Will of God, <a href="#Page_163">163</a><br/> +<br/> +<i>Greeks, On the Errors of the</i>, St. Thomas's treatise on, <a href="#Page_14">14</a><br/> +<br/> +Gregory the Great, St.: on Lia as the type of the Active Life, <a href="#Page_222">222</a>, <a href="#Page_225">225</a>, <a href="#Page_234">234</a>, <a href="#Page_242">242</a>, <a href="#Page_246">246</a>;<br/> + of Martha and Mary as types of the Active and the Contemplative Life respectively, <a href="#Page_174">174</a>;<br/> + on attention at prayer, <a href="#Page_126">126</a>;<br/> + on the intercession of the Angels, <a href="#Page_165">165</a>;<br/> + on the conformity of the Angels to God's Will, <a href="#Page_167">167</a>;<br/> + how the prayers of the Saints avail, <a href="#Page_167">167</a>;<br/> + that the Contemplative Life is occupied with God alone, <a href="#Page_180">180</a>, <a href="#Page_184">184</a>, <a href="#Page_192">192</a>;<br/> + that contemplation in this life does not attain to the Divine Essence, <a href="#Page_199">199</a>, <a href="#Page_200">200</a>;<br/> + that contemplation excludes all images, <a href="#Page_201">201</a>;<br/> + of St. Benedict's vision, <a href="#Page_202">202</a>;<br/> + on the true sweetness of contemplation, <a href="#Page_210">210</a>;<br/> + contemplation springs from and leads to love of God, <a href="#Page_212">212</a>;<br/> + on the combats of the Contemplative Life, <a href="#Page_212">212</a>;<br/> + that knowledge of God brings about the death of all carnal desires, <a href="#Page_213">213</a>;<br/> + of the joys of the spiritual life, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/> + on disgust for spiritual things <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/> + of the Active Life, <a href="#Page_221">221</a>, <a href="#Page_225">225</a>;<br/> + on teaching as falling under the Active Life, <a href="#Page_226">226</a>;<br/> + as due to contemplation, <a href="#Page_227">227</a>;<br/> + that the Active Life passes away, not so the Contemplative Life, <a href="#Page_229">229</a>;<br/> + of the Contemplation of the Angels, <a href="#Page_231">231</a>;<br/> + on the instability of our present contemplation, <a href="#Page_232">232</a>, <a href="#Page_243">243</a>;<br/> + of the merits of the Contemplative Life, <a href="#Page_240">240</a>, <a href="#Page_241">241</a>;<br/> + that those who are Superiors can still practise the Contemplative Life, <a href="#Page_236">236</a>;<br/> + that the Active Life precedes the Contemplative, <a href="#Page_224">224</a>, <a href="#Page_245">245</a>, <a href="#Page_249">249</a>;<br/> + of zeal for souls, <a href="#Page_243">243</a>, <a href="#Page_244">244</a>;<br/> + of the necessity of the Active Life, <a href="#Page_250">250</a>;<br/> + <i>contemplata aliis tradere</i>, <a href="#Page_254">254</a>;<br/> + that the Blessed in Heaven know our needs, <a href="#Page_82">82</a>;<br/> + not all are called to the Contemplative Life, <a href="#Page_251">251</a>, <a href="#Page_252">252</a><br/> +<br/> +Gregory of Nyssa, St., of joys and sorrows, <a href="#Page_64">64</a><br/> +<br/> +Gregory X., Pope, <a href="#Page_14">14</a><br/> +<br/> +Guidonis, Bernard, <a href="#Page_6">6</a> +</p> + +<p> +Habits, <a href="#Page_35">35</a>, <a href="#Page_251">251</a><br/> +<br/> +Harmony of Divine things, <a href="#Page_158">158</a>, <a href="#Page_159">159</a><br/> +<br/> +Harmony of reason, the, <a href="#Page_183">183</a><br/> +<br/> +Heaven: there will be no books in, <a href="#Page_111">111</a>;<br/> + it is our "Fatherland," <a href="#Page_166">166-168</a>, <a href="#Page_173">173</a><br/> +<br/> +Holiness, <a href="#Page_184">184</a><br/> +<br/> +Hope, <a href="#Page_191">191</a>, <a href="#Page_192">192</a><br/> +<br/> +Hugo à St. Caro, <a href="#Page_6">6</a>, <a href="#Page_25">25</a><br/> +<br/> +Hugh of St. Victor's: on attention at prayer, <a href="#Page_126">126</a>;<br/> + on intensity, <a href="#Page_126">126</a> +</p> + +<p> +Idolatry, <a href="#Page_46">46</a><br/> +<br/> +Images, veneration of, <a href="#Page_37">37</a><br/> +<br/> +Imagination, its function, <a href="#Page_195">195</a>, <a href="#Page_201">201</a><br/> +<br/> +Imprecations in Holy Scripture, <a href="#Page_100">100</a><br/> +<br/> +Indulgences, <a href="#Page_168">168</a><br/> +<br/> +Ingratitude, <a href="#Page_94">94</a><br/> +<br/> +"Insinuation" in prayer, <a href="#Page_141">141</a><span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span><br/> +<br/> +Intelligence, quickness of, <a href="#Page_224">224</a><br/> +<br/> +Intellect, the noblest part of man, <a href="#Page_79">79</a>, <a href="#Page_80">80</a><br/> +<br/> +Intention, <a href="#Page_133">133</a><br/> +<br/> +"Intercession" as a part of prayer, <a href="#Page_146">146</a><br/> +<br/> +Intercession of the Saints, <a href="#Page_161">161</a><br/> +<br/> +Interior Spirit, the true, <a href="#Page_247">247</a><br/> +<br/> +Interpretive prayer, <a href="#Page_163">163</a><br/> +<br/> +Isaias, St. Thomas's Commentary on, <a href="#Page_10">10</a><br/> +<br/> +Isidore of Seville, St.: his etymologies, <a href="#Page_24">24</a>;<br/> + on religion, <a href="#Page_27">27</a>;<br/> + on the word <i>sanctus</i>, <a href="#Page_48">48</a>;<br/> + on prayer, <a href="#Page_68">68</a> +</p> + +<p> +Jacob's Vision, <a href="#Page_231">231</a><br/> +<br/> +Jeremias prays for the people, though he is in Limbo, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_162">162</a><br/> +<br/> +Jerome, St.: on the error of Vigilantius, who said the prayers of the Martyrs were not heard, <a href="#Page_115">115</a>, <a href="#Page_162">162</a>;<br/> + on making "a virtue of necessity," <a href="#Page_35">35</a>;<br/> + on the term "super-substantial" Bread, <a href="#Page_103">103</a><br/> +<br/> +John of St. Julian, O.P., <a href="#Page_5">5</a><br/> +<br/> +John XXII., Pope, <a href="#Page_23">23</a><br/> +<br/> +Josias, King of Juda, in Limbo, <a href="#Page_155">155</a><br/> +<br/> +Joy as an effect of devotion, <a href="#Page_62">62</a><br/> +<br/> +Joys of Contemplation, the, <a href="#Page_210">210-216</a><br/> +<br/> +Justice, the chief of the Moral Virtues, <a href="#Page_37">37</a>, <a href="#Page_55">55</a>, <a href="#Page_221">221</a> +</p> + +<p> +Knowledge, its relation to the Moral Virtues, <a href="#Page_182">182</a> +</p> + +<p> +<i>Latria</i>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_44">44</a><br/> +<br/> +Leo the Great, St., on the Jews, <a href="#Page_56">56</a><br/> +<br/> +Lia, the type of the Active Life, <a href="#Page_222">222</a>, <a href="#Page_225">225</a>, <a href="#Page_234">234</a>, <a href="#Page_242">242</a>, <a href="#Page_246">246</a><br/> +<br/> +Liberty of Spirit, <a href="#Page_237">237</a><br/> +<br/> +Life: definitions of, <a href="#Page_169">169</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_187">187</a>;<br/> + considered as intellectual, life may be divided into the Active and the Contemplative, <a href="#Page_171">171</a>, <a href="#Page_174">174</a>;<br/> + <i>cf. s.v.</i> <a href="#index-contemplative-life">Contemplative Life</a> and <a href="#index-active-life">Active Life</a>;<br/> + the Active and Contemplative Life compared, <a href="#Page_233">233-257</a>;<br/> + the two Lives distinguished, <a href="#Page_169">169-177</a>;<br/> + their relative order, <a href="#Page_249">249-252</a>;<br/> + the "mixed" life, <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/> + the Life of Beatitude, <a href="#Page_191">191</a>;<br/> + the bestial life, <a href="#Page_175">175</a>;<br/> + the busy life, <a href="#Page_175">175</a>;<br/> + the civil life, <a href="#Page_175">175</a>;<br/> + the leisurely life, <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/> + the pleasurable life, <a href="#Page_175">175</a>;<br/> + the life of repose, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/> + the life of toil, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/> + the voluptuous life, <a href="#Page_176">176</a><br/> +<br/> +Limbo, <a href="#Page_118">118</a>, <a href="#Page_154">154-156</a><br/> +<br/> +Litany of the Saints, <a href="#Page_158">158</a><br/> +<br/> +Living for Eternity, on, <a href="#Page_83">83</a><br/> +<br/> +Livy on the Decii, <a href="#Page_51">51</a><br/> +<br/> +Lombard, Peter, <a href="#Page_25">25</a><br/> +<br/> +Lord's Prayer, the: the seven petitions of, <a href="#Page_105">105-111</a>;<br/> + the most perfect form of prayer, <a href="#Page_105">105</a>;<br/> + distractions in saying it, <a href="#Page_132">132</a>;<br/> + why we say <i>Our</i> Father, and not <i>My</i> Father, <a href="#Page_96">96</a>;<br/> + this prayer is recited in the name of the whole Church, <a href="#Page_145">145</a>;<br/> + in what sense we are tied to this restricted form of prayer, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>;<br/> + the Lord's Prayer as a subject of meditation, <a href="#Page_192">192</a><br/> +<br/> +Lyons, the Council of, St. Thomas summoned to it, <a href="#Page_14">14</a><br/> +<br/> +Lyra, Nicolas de, his Gloss, <a href="#Page_25">25</a> +</p> + +<p> +Martyrs: the prayers of the, <a href="#Page_162">162-164</a>;<br/> + merits of the Martyrs, <a href="#Page_256">256</a><br/> +<br/> +Marvel, what it is to, <a href="#Page_189">189</a><br/> +<br/> +Mass, the: to be said distinctly, <a href="#Page_122">122</a>;<br/> + the Prayers of, <a href="#Page_147">147</a>;<br/> + the Prayer of the Consecration in the Mass, <a href="#Page_149">149</a>, <a href="#Page_150">150</a><br/> +<br/> +Maximus Valerius, <i>On Socrates</i>, <a href="#Page_84">84</a><br/> +<br/> +Meditation, <a href="#Page_188">188</a>, <a href="#Page_190">190</a>;<br/> + causes devotion, <a href="#Page_57">57</a>;<br/> + produces sadness as well as joy, <a href="#Page_62">62-65</a>;<br/> + the need of it, <a href="#Page_61">61</a>;<br/> + not to be neglected for vocal prayer, <a href="#Page_123">123</a>;<br/> + fruitful subjects for, <a href="#Page_60">60</a>;<br/> + meditation on the Sacred Passion, <a href="#Page_59">59</a>;<br/> + on choosing subtle subjects for meditation, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a><span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span><br/> +<br/> +Melancholy, no fruit of devotion, <a href="#Page_64">64</a>, <a href="#Page_65">65</a><br/> +<br/> +Merit:<br/> + definition of, <a href="#Page_166">166</a>;<br/> + source of, <a href="#Page_240">240</a>;<br/> + merits and rewards, <a href="#Page_242">242</a>;<br/> + none in Heaven, <a href="#Page_166">166</a>, <a href="#Page_243">243</a>;<br/> + of the Active and Contemplative Life, <a href="#Page_240">240-244</a>;<br/> + the merit of prayer, <a href="#Page_141">141</a>;<br/> + those of the Saints, <a href="#Page_163">163</a>;<br/> + how we can merit for others, <a href="#Page_141">141</a><br/> +<br/> +Military Religious Orders, <a href="#Page_256">256</a><br/> +<br/> +Monica, St., <a href="#Page_123">123</a><br/> +<br/> +Monte Cassino, <a href="#Page_4">4</a><br/> +<br/> +Moral Acts, their nature, <a href="#Page_225">225</a><br/> +<br/> +Moral Virtues, the:<br/> + Justice is the chief of the moral virtues, <a href="#Page_221">221</a>;<br/> + requisites for the moral virtues, <a href="#Page_41">41</a>;<br/> + their place in the Contemplative Life <a href="#Page_182">182-186</a>;<br/> + their function, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_183">183-185</a>;<br/> + their part in the Active Life, <a href="#Page_220">220-226</a>;<br/> + how far they remain after death, <a href="#Page_230">230</a><br/> +<br/> +Movements of the soul, the three, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a><br/> +<br/> +Mysticism, <a href="#Page_1">1-3</a> +</p> + +<p> +Necessity, to make a virtue of, <a href="#Page_35">35</a>, <a href="#Page_44">44</a><br/> +<br/> +Nestorius's error concerning the Person of Christ, <a href="#Page_161">161</a><br/> +<br/> +Novelty of St. Thomas's teaching, <a href="#Page_6">6</a>, <a href="#Page_7">7</a> +</p> + +<p> +"Obsecration" as a part of prayer, <a href="#Page_147">147-149</a><br/> +<br/> +Observance, strictness of, <a href="#Page_257">257</a><br/> +<br/> +Occultism, <a href="#Page_3">3</a><br/> +<br/> +Office, attention at the Divine, <a href="#Page_128">128</a><br/> +<br/> +Origen on sanctity, <a href="#Page_47">47</a>;<br/> + on not swearing, <a href="#Page_148">148</a> +</p> + +<p> +Passion, Meditation on the Sacred, <a href="#Page_59">59</a>, <a href="#Page_63">63</a>, <a href="#Page_128">128</a><br/> +<br/> +Perfection, <a href="#Page_44">44</a><br/> +<br/> +Peter Lombard, <a href="#Page_25">25</a><br/> +<br/> +Philosophy is better than riches, <a href="#Page_236">236</a><br/> +<br/> +<i>Postillæ</i>, <a href="#Page_24">24</a><br/> +<br/> +Prayer to St. Thomas before study, A, <a href="#Page_16">16</a><br/> +<br/> +Prayer: <i>defined</i>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_76">76</a>, <a href="#Page_78">78</a>, <a href="#Page_85">85</a>, <a href="#Page_102">102</a>, <a href="#Page_105">105</a>, <a href="#Page_127">127</a>, <a href="#Page_136">136</a>, <a href="#Page_148">148</a>;<br/> + it is an act, <a href="#Page_161">161</a>;<br/> + not an act of the appetitive powers, <a href="#Page_68">68</a>, <a href="#Page_71">71</a>, <a href="#Page_77">77</a>;<br/> + it is an act of the virtue of religion, <a href="#Page_76">76-80</a>, <a href="#Page_161">161</a>;<br/> + after devotion, prayer is the highest act of the virtue of religion, <a href="#Page_77">77</a>;<br/> + it is a conversation with God, <a href="#Page_74">74</a>;<br/> + by it we become God's beggars, <a href="#Page_110">110</a>;<br/> + it is peculiar to the rational creation, <a href="#Page_112">112-114</a>;<br/> + in what sense the brute creatures pray, <a href="#Page_114">114</a>;<br/> + prayer is a gift from God, <a href="#Page_139">139</a>;<br/> + three requisites for prayer, <a href="#Page_146">146</a>;<br/> + four requisites for prayer, <a href="#Page_138">138</a>;<br/> + the real meaning of "petition," <a href="#Page_78">78</a>, <a href="#Page_79">79</a>;<br/> + the prayer of desire, <a href="#Page_92">92</a>, <a href="#Page_105">105</a>;<br/> + in what sense desire is not prayer, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>;<br/> + prayer is a real cause, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_166">166</a><br/> + <i>Why we should pray:</i><br/> + prayer is reasonable, <a href="#Page_71">71-76</a>, <a href="#Page_107">107</a>, <a href="#Page_120">120</a>, <a href="#Page_147">147</a>;<br/> + the merit of prayer, <a href="#Page_125">125</a>, <a href="#Page_137">137-143</a>;<br/> + the effects of prayer, <a href="#Page_71">71</a>, <a href="#Page_120">120</a>, <a href="#Page_125">125</a>, <a href="#Page_132">132</a>, <a href="#Page_138">138</a>;<br/> + prayer causes union with God, <a href="#Page_70">70</a>, <a href="#Page_71">71</a><br/> + <i>Errors concerning prayer:</i><br/> + in general, <a href="#Page_72">72</a>;<br/> + it is not an adjuring of God, <a href="#Page_148">148</a>;<br/> + it never wearies God, <a href="#Page_79">79</a>, <a href="#Page_80">80</a>;<br/> + "much speaking" in prayer, <a href="#Page_135">135</a>;<br/> + it cannot change God's decrees, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_86">86</a>, <a href="#Page_107">107</a>, <a href="#Page_161">161</a>;<br/> + it does not "bend" His will, <a href="#Page_86">86</a>;<br/> + God knows beforehand what we would pray for, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>, <a href="#Page_80">80</a>, <a href="#Page_86">86</a>, <a href="#Page_120">120</a><br/> + <i>Of prayers heard and unheard:</i><br/> + the condition necessary if our prayers are to be heard, <a href="#Page_89">89</a>, <a href="#Page_96">96</a>, <a href="#Page_141">141</a>, <a href="#Page_144">144</a>;<br/> + of prayers heard in anger, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/> + in what sense the prayers of sinners are heard, <a href="#Page_143">143-146</a>;<br/> + the prayers of the poor are speedily heard, <a href="#Page_69">69</a>;<br/> + how the prayers of the Saints are heard, <a href="#Page_162">162</a>, <a href="#Page_168">168</a>;<br/> + the prayers of the Martyrs and Apostles, <a href="#Page_162">162</a>, <a href="#Page_163">163</a>;<span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span><br/> + why prayers are not heard, <a href="#Page_142">142</a>;<br/> + of unheard prayers, <a href="#Page_140">140</a>;<br/> + why our prayers for others are sometimes not heard, <a href="#Page_96">96</a>;<br/> + in what sense the prayers of sinners are heard, <a href="#Page_143">143-146</a><br/> + <i>How we should pray:</i><br/> + at regular intervals, <a href="#Page_134">134</a>;<br/> + our attitude in prayer, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>;<br/> + beginning occupations with prayer, <a href="#Page_70">70</a>;<br/> + prayer "without ceasing," <a href="#Page_91">91</a>, <a href="#Page_137">137</a>;<br/> + attention at prayer, <a href="#Page_125">125</a>;<br/> + three kinds of attention, <a href="#Page_120">120</a>, <a href="#Page_133">133</a>;<br/> + <a name="index-prayer-distractions" id="index-prayer-distractions"></a>distractions, <a href="#Page_121">121</a>, <a href="#Page_127">127-133</a>;<br/> + the length of our prayers, <a href="#Page_133">133-137</a>;<br/> + hindrances to prayer, <a href="#Page_75">75</a>;<br/> + the recitation of Psalms, <a href="#Page_123">123</a>;<br/> + prayer "in spirit and in truth," <a href="#Page_126">126</a>;<br/> + weariness in prayer, <a href="#Page_134">134</a><br/> + <i>What we should pray for:</i><br/> + the impetratory value of prayer, <a href="#Page_138">138</a>, <a href="#Page_141">141</a>;<br/> + what we should pray for in general, <a href="#Page_129">129</a>, <a href="#Page_142">142</a>;<br/> + for Beatitude, <a href="#Page_85">85-87</a>;<br/> + prayer for definite things, <a href="#Page_84">84-88</a>;<br/> + for "sufficiency of life," <a href="#Page_89">89</a>;<br/> + against death, <a href="#Page_83">83</a>;<br/> + for continence, <a href="#Page_87">87</a>;<br/> + for knowledge of Holy Scripture, <a href="#Page_88">88</a>;<br/> + for deliverance from toothache, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>;<br/> + for others, <a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>, <a href="#Page_229">229</a>;<br/> + for the wicked, <a href="#Page_97">97</a>;<br/> + for the good, <a href="#Page_98">98</a>;<br/> + for our inferiors, <a href="#Page_98">98</a>;<br/> + for temporal blessings, <a href="#Page_89">89-95</a>;<br/> + for the predestinate, <a href="#Page_167">167</a>;<br/> + for our enemies, <a href="#Page_99">99-102</a>;<br/> + the Saints in Heaven pray for the resurrection of their bodies, <a href="#Page_116">116</a><br/> + <i>To whom we should pray:</i><br/> + not to God alone, <a href="#Page_80">80-84</a>;<br/> + to the Angels, <a href="#Page_81">81</a>;<br/> + to the Saints, <a href="#Page_157">157-161</a>;<br/> + to the lesser Saints, <a href="#Page_117">117</a><br/> + <i>Who pray for us, and how:</i><br/> + the Angels pray for us, how, <a href="#Page_114">114</a>;<br/> + in what sense the Son and the Holy Spirit are said to pray, <a href="#Page_113">113</a>, <a href="#Page_115">115</a>;<br/> + how the Holy Spirit helps our prayers, <a href="#Page_85">85</a>;<br/> + the Saints pray for us, <a href="#Page_115">115-118</a>;<br/> + how, <a href="#Page_156">156</a>, <a href="#Page_163">163</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>;<br/> + how we merit the prayers of the Saints, <a href="#Page_162">162</a>;<br/> + how our prayers are known to the Saints, <a href="#Page_152">152-157</a>;<br/> + those in Limbo prayed for those on earth, <a href="#Page_118">118</a>;<br/> + those in Purgatory cannot pray for us, <a href="#Page_117">117</a><br/> + <i>Divers forms of prayer:</i><br/> + vocal prayer, <a href="#Page_119">119-125</a>;<br/> + ejaculatory prayer, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>;<br/> + prayer in secret, <a href="#Page_121">121</a>;<br/> + prayer of the heart, <a href="#Page_124">124</a>;<br/> + thanksgiving as a part of prayer, <a href="#Page_149">149</a>;<br/> + postulations as a part of prayer, <a href="#Page_146">146-148</a><br/> + <i>The Lord's Prayer:</i><br/> + we say not "my Father," but "our Father," <a href="#Page_96">96</a>;<br/> + the seven petitions of the Lord's Prayer, <a href="#Page_102">102-111</a>;<br/> + the Lord's Prayer not said without distractions, <a href="#Page_132">132</a>;<br/> + in what sense we are tied to the Lord's Prayer as a formula, <a href="#Page_136">136</a>, <a href="#Page_137">137</a><br/> + <i>The Church's prayers:</i><br/> + in general, <a href="#Page_76">76</a>, <a href="#Page_147">147</a>, <a href="#Page_158">158</a>;<br/> + public and private prayers, <a href="#Page_119">119</a>, <a href="#Page_121">121</a>, <a href="#Page_122">122</a>, <a href="#Page_135">135</a>;<br/> + how the prayer "of many" avails, <a href="#Page_98">98</a>;<br/> + the prayer of the Consecration at Mass, <a href="#Page_149">149</a>, <a href="#Page_150">150</a><br/> +<br/> +Prelates and Contemplative Life, <a href="#Page_236">236</a><br/> +<br/> +Prosper, St., the <i>Book of Sentences Gleaned from St. Augustine</i>, <a href="#Page_140">140</a><br/> +<br/> +Prudence: its relation to the other Moral Virtues, <a href="#Page_224">224</a>;<br/> + it is requisite for the Active Life, <a href="#Page_223">223-226</a><br/> +<br/> +Purity of soul, <a href="#Page_252">252</a><br/> +<br/> +Purgatory: why the suffrages of the Church do not empty it at once, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>;<br/> + the souls in Purgatory do not know our needs, <a href="#Page_83">83</a>;<br/> + neither do they pray for us, <a href="#Page_83">83</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>;<br/> + Brother Romanus passed sixteen days in Purgatory, <a href="#Page_12">12</a> +</p> + +<p> +Rabanus Maurus: his Gloss, <a href="#Page_25">25</a>;<br/> + on Prayer, <a href="#Page_69">69</a><span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span><br/> +<br/> +Rachel, a type of the Contemplative Life, <a href="#Page_163">163</a>, <a href="#Page_174">174</a>, <a href="#Page_180">180</a>, <a href="#Page_184">184</a>, <a href="#Page_234">234</a>, <a href="#Page_242">242</a><br/> +<br/> +Reading necessary for prayer, <a href="#Page_190">190</a><br/> +<br/> +Reason: its function, <a href="#Page_206">206</a>;<br/> + the higher and the lower, <a href="#Page_249">249</a>;<br/> + the speculative and the practical, <a href="#Page_68">68</a><br/> +<br/> +Religion: the virtue of, <a href="#Page_27">27-50</a>;<br/> + that it is a virtue, <a href="#Page_34">34</a>;<br/> + definition of, <a href="#Page_27">27-31</a>, <a href="#Page_39">39</a>, <a href="#Page_49">49</a>;<br/> + its principle is charity, <a href="#Page_56">56</a>;<br/> + it is one virtue, <a href="#Page_35">35</a>;<br/> + and a Moral Virtue, <a href="#Page_40">40</a>;<br/> + and a special virtue, <a href="#Page_37">37-39</a>;<br/> + not a Theological Virtue, <a href="#Page_39">39</a>;<br/> + the <i>via media</i> in, <a href="#Page_41">41</a>;<br/> + the harmony of, <a href="#Page_42">42</a>;<br/> + is superior to the other Moral Virtues, <a href="#Page_42">42</a>;<br/> + is not for God's profit, but for ours, <a href="#Page_43">43</a>;<br/> + demands external acts, <a href="#Page_44">44</a>;<br/> + how far it is identified with sanctity, <a href="#Page_47">47-50</a><br/> +<br/> +Religious Orders, the Active and Contemplative compared, <a href="#Page_253">253-257</a><br/> +<br/> +Religious people, <a href="#Page_31">31</a>, <a href="#Page_50">50</a>, <a href="#Page_61">61</a>;<br/> + they are not always Saints, <a href="#Page_50">50</a><br/> +<br/> +Reposeful characters, <a href="#Page_252">252</a><br/> +<br/> +Romanus, Brother, appears to St. Thomas, <a href="#Page_12">12</a> +</p> + +<p> +Sacrifice, the real nature of, <a href="#Page_38">38</a>, <a href="#Page_46">46</a>, <a href="#Page_244">244</a><br/> +<br/> +Saints, the: what it is to be a Saint, <a href="#Page_50">50</a>;<br/> + they are not gloomy, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>;<br/> + their knowledge of our needs, <a href="#Page_82">82</a>, <a href="#Page_152">152-157</a>;<br/> + their prayers for us, <a href="#Page_115">115-118</a>;<br/> + they feel no grief for us on earth, <a href="#Page_155">155</a>;<br/> + their wills are perfectly conformed to that of God, <a href="#Page_116">116</a>, <a href="#Page_156">156</a>, <a href="#Page_163">163</a>, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>;<br/> + the Communion of Saints, <a href="#Page_158">158</a>, <a href="#Page_164">164</a>;<br/> + we ought to pray to them, <a href="#Page_157">157-161</a>;<br/> + of devotion to the Saints, <a href="#Page_57">57</a>;<br/> + to the lesser Saints, <a href="#Page_117">117</a>, <a href="#Page_160">160</a>;<br/> + they are co-workers with God, <a href="#Page_154">154</a>;<br/> + in what sense their prayers are always heard, <a href="#Page_158">158</a>, <a href="#Page_162">162-168</a>;<br/> + their merits, <a href="#Page_163">163</a>, <a href="#Page_166">166</a>;<br/> + how they pray for us, <a href="#Page_163">163</a>, <a href="#Page_167">167</a><br/> +<br/> +"Saint of Saints, The," <a href="#Page_160">160</a><br/> +<br/> +Scripture, prayer for knowledge of Holy, <a href="#Page_88">88</a><br/> +<br/> +Seneca: on petitions, <a href="#Page_74">74</a>;<br/> + on idolatry, <a href="#Page_46">46</a><br/> +<br/> +Sentences, the Book of, <a href="#Page_6">6</a>, <a href="#Page_25">25</a><br/> +<br/> +Sinners, prayer for: <a href="#Page_97">97</a>;<br/> + the prayers of sinners, <a href="#Page_143">143-146</a><br/> +<br/> +Sins of conversation, <a href="#Page_110">110</a><br/> +<br/> +Socrates on prayer, <a href="#Page_84">84</a><br/> +<br/> +Solicitude, how far it is forbidden, <a href="#Page_90">90</a><br/> +<br/> +Sorrow, as an effect of devotion, <a href="#Page_62">62</a>, <a href="#Page_64">64</a><br/> +<br/> +Speculation, <a href="#Page_189">189</a><br/> +<br/> +Spirit, the Holy, how He helps us to pray, <a href="#Page_85">85</a><br/> +<br/> +"Spirit and truth," prayer in, <a href="#Page_126">126</a>, <a href="#Page_127">127</a><br/> +<br/> +Spiritualism, <a href="#Page_3">3</a><br/> +<br/> +Stability implied in the notion of sanctity, <a href="#Page_49">49</a><br/> +<br/> +Strabo, Walafrid, his Gloss, <a href="#Page_24">24</a><br/> +<br/> +Strictness of life not an end in itself, <a href="#Page_257">257</a><br/> +<br/> +"Sufficiency of life," prayer for, <a href="#Page_89">89</a><br/> +<br/> +Suffrages for the Dead, <a href="#Page_167">167</a>, <a href="#Page_168">168</a><br/> +<br/> +<i>Summa Theologica</i>: the broad divisions of, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>;<br/> + the method employed in, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>;<br/> + the <i>Tertia Pars</i>, <a href="#Page_13">13</a><br/> +<br/> +Superiors and Contemplation, <a href="#Page_238">238</a><br/> +<br/> +Supererogation, works of, <a href="#Page_44">44</a><br/> +<br/> +Superstition, <a href="#Page_42">42</a><br/> +<br/> +Supersubstantial Bread, <a href="#Page_103">103</a><br/> +<br/> +Supplications as a part of prayer, <a href="#Page_146">146</a><br/> +<br/> +Swearing, Origen on, <a href="#Page_148">148</a> +</p> + +<p> +Teaching: in what it consists, <a href="#Page_227">227</a>, <a href="#Page_228">228</a>;<br/> + due to Contemplation, <a href="#Page_227">227</a>;<br/> + how far it belongs to the Active Life, <a href="#Page_226">226-229</a>;<br/> + the beauty of the teaching life, <a href="#Page_227">227</a>;<br/> + how the Angels teach, <a href="#Page_231">231</a><br/> +<br/> +Temperance: a necessity for the Contemplative Life, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<span class='pagenum'><a name="Page_269" id="Page_269">[Pg 269]</a></span><br/> + how far it is identical with sanctity, <a href="#Page_50">50</a><br/> +<br/> +Temporal things: the part they play in our life, <a href="#Page_89">89</a>;<br/> + they are "stepping-stones" to Heaven, <a href="#Page_91">91</a>;<br/> + how far they may be asked for, <a href="#Page_89">89-95</a><br/> +<br/> +Thanksgivings as part of prayer, <a href="#Page_147">147</a><br/> +<br/> +<a name="index-theological-virtues" id="index-theological-virtues"></a>Theological Virtues, the, <a href="#Page_39">39-41</a>, <a href="#Page_191">191</a>, <a href="#Page_192">192</a><br/> +<br/> +<i>Theosebeia</i>, <a href="#Page_31">31</a><br/> +<br/> +Thomas Aquinas, St.: born at Rocca Secca, <a href="#Page_4">4</a>;<br/> + his early occupation with Divine things, <a href="#Page_5">5</a>;<br/> + goes to Monte Cassino, <a href="#Page_4">4</a>;<br/> + to Naples University, <a href="#Page_5">5</a>;<br/> + receives the habit of the Friars Preachers, <a href="#Page_5">5</a>;<br/> + is sent to Santa Sabina, <a href="#Page_5">5</a>;<br/> + is imprisoned, and studies the Bible, the <i>Sentences</i>, and the Philosophy of Aristotle, <a href="#Page_6">6</a>;<br/> + is created Bachelor in Theology, <a href="#Page_6">6</a>;<br/> + the novelty of his teaching, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>;<br/> + created Master in Theology, <a href="#Page_7">7</a>;<br/> + says he would prefer to possess St. Chrysostom's Commentaries on the Gospel according to St. Matthew to the possession of the city of Paris, <a href="#Page_10">10</a>;<br/> + hears from Our Lord's lips, <i>Bene scripsisti de Me, Thoma</i>, <a href="#Page_10">10</a>;<br/> + his three petitions, <a href="#Page_8">8</a>;<br/> + his prayer before study, <a href="#Page_8">8-11</a>;<br/> + is visited by St. Peter and St. Paul, who explain to him a passage of Isaias, <a href="#Page_11">11</a>;<br/> + Brother Romanus appears to him, <a href="#Page_12">12</a>;<br/> + his approaching end is revealed to him, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>;<br/> + the Crucifix speaks to him, <a href="#Page_13">13</a>;<br/> + he ceases to write, <a href="#Page_14">14</a>;<br/> + his emotion on hearing the words, <i>Ne projicias nos</i>, sung, <a href="#Page_14">14</a>;<br/> + is summoned to the Council of Lyons, <a href="#Page_14">14</a>;<br/> + his faith in the Holy Eucharist, <a href="#Page_9">9</a>, <a href="#Page_15">15</a>;<br/> + his dying words, <a href="#Page_15">15</a>;<br/> + his rhythm, <i>Adoro Te Devote</i>, <a href="#Page_112">112</a>;<br/> + the method of his teaching, <a href="#Page_19">19</a>;<br/> + his teaching is regarded as miraculous, <a href="#Page_23">23</a>;<br/> + his use of the works of the Fathers, <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a href="#Page_23">23</a>;<br/> + his teaching and that of St. Augustine, <a href="#Page_16">16-18</a>;<br/> + his self-effacement, <a href="#Page_23">23</a><br/> +<br/> +Tocco, William of, biographer of St. Thomas, <a href="#Page_5">5</a> <i>note</i>, <a href="#Page_6">6</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_15">15</a><br/> +<br/> +Toothache: St. Thomas's deliverance from it, <a href="#Page_93">93</a>;<br/> + St. Augustine's deliverance from it, <a href="#Page_93">93</a><br/> +<br/> +Trinity, the Holy: how to pray to, <a href="#Page_81">81</a>;<br/> + the <i>Collect</i> for Trinity Sunday, <a href="#Page_147">147</a> +</p> + +<p> +Union with God, <a href="#Page_3">3</a>, <a href="#Page_197">197</a>, <a href="#Page_198">198</a>.<br/> +<i>Cf. s.v.</i> <a href="#index-god">God</a> +</p> + +<p> +Valgornera, <i>Theologia Mystica</i>, <a href="#Page_1">1</a><br/> +<br/> +<i>Via media</i> in religion, <a href="#Page_41">41</a><br/> +<br/> +Vigilantius's errors regarding prayer, <a href="#Page_117">117</a>, <a href="#Page_162">162</a><br/> +<br/> +Virginity, <a href="#Page_50">50</a><br/> +<br/> +Virgins, the five wise and the five foolish, <a href="#Page_247">247</a><br/> +<br/> +Virtue: definition of, <a href="#Page_34">34</a>;<br/> + its praiseworthy character, <a href="#Page_43">43</a>;<br/> + it lies in the will, <a href="#Page_43">43</a> +</p> + +<p> +Walafrid Strabo, his Gloss, <a href="#Page_24">24</a><br/> +<br/> +Will: the object of the, <a href="#Page_57">57</a>;<br/> + its functions, <a href="#Page_52">52</a>, <a href="#Page_70">70</a>;<br/> + the part it plays in the Contemplative Life, <a href="#Page_179">179-181</a><br/> +<br/> +Women, the natural devotion of, <a href="#Page_59">59</a><br/> +<br/> +Worship: in what it consists, <a href="#Page_41">41</a><br/> +</p> + +<p> +Zeal for souls, <a href="#Page_243">243</a>, <a href="#Page_244">244</a> +<span class='pagenum'><a name="Page_270" id="Page_270">[Pg 270]</a></span></p> + + + + +<h2><a name="index-texts" id="index-texts"></a>INDEX OF TEXTS QUOTED OR EXPLAINED</h2> + + +<p> +<span class="smcap">Genesis</span>.<br/> +xxix. 17; <a href="#Page_184">184</a><br/> +xxxii. 30-32; <a href="#Page_200">200</a>, <a href="#Page_214">214</a> +</p> +<p> +<span class="smcap">Exodus</span>.<br/> +iii. 6; <a href="#Page_117">117</a><br/> +iii. 14; <a href="#Page_176">176</a><br/> +xiii. 6; <a href="#Page_117">117</a><br/> +xix. 21; <a href="#Page_136">136</a>, <a href="#Page_237">237</a><br/> +xx. 1-17; <a href="#Page_42">42</a><br/> +xxxv. 20, 21; <a href="#Page_52">52</a> +</p> +<p> +1 <span class="smcap">Kings</span>.<br/> +i. 18; <a href="#Page_120">120</a><br/> +xv. 19; <a href="#Page_73">73</a> +</p> +<p> +2 <span class="smcap">Kings</span>.<br/> +vii. 18; <a href="#Page_150">150</a> +</p> +<p> +3 <span class="smcap">Kings</span>.<br/> +xviii. 42; <a href="#Page_150">150</a> +</p> +<p> +4 <span class="smcap">Kings</span>.<br/> +xxii. 50; <a href="#Page_155">155</a> +</p> +<p> +2 <span class="smcap">Paralipomenon</span>.<br/> +xxix. 31; <a href="#Page_52">52</a> +</p> +<p> +<span class="smcap">Job</span>.<br/> +v. 1; <a href="#Page_80">80</a>, <a href="#Page_157">157</a><br/> +xiv. 21; <a href="#Page_152">152</a><br/> +xvi. 20-23; <a href="#Page_210">210</a><br/> +xxxi. 14; <a href="#Page_226">226</a><br/> +xxxi. 23; <a href="#Page_236">236</a> +</p> +<p> +<span class="smcap">Psalms</span>.<br/> +v. 5; <a href="#Page_177">177</a><br/> +vi. 7; <a href="#Page_151">151</a><br/> +vi. 11; <a href="#Page_99">99</a><br/> +x. 17; <a href="#Page_69">69</a><br/> +xv. 2; <a href="#Page_43">43</a><br/> +xv. 5; <a href="#Page_32">32</a><br/> +xv. 5, 6; <a href="#Page_172">172</a><br/> +xv. 9; <a href="#Page_120">120</a><br/> +xv. 11; <a href="#Page_177">177</a><br/> +xvi. 6-9; <a href="#Page_252">252</a><br/> +xxiv. 6-11; <a href="#Page_177">177</a><br/> +xxvi. 4; <a href="#Page_70">70</a>, <a href="#Page_136">136</a>, <a href="#Page_197">197</a><br/> +xxvi. 5; <a href="#Page_240">240</a><br/> +xxvi. 8; <a href="#Page_120">120</a><br/> +xxxii. 20, 21; <a href="#Page_137">137</a><br/> +xxxiii. 9; <a href="#Page_211">211</a>, <a href="#Page_216">216</a><br/> +xxxiv. 13; <a href="#Page_97">97</a>, <a href="#Page_137">137</a><br/> +xxxv. 7; <a href="#Page_235">235</a><br/> +xxxvi. 23-25; <a href="#Page_146">146</a><br/> +xxxvii. 10; <a href="#Page_91">91</a><br/> +xxxviii. 4; <a href="#Page_57">57</a><br/> +xxxviii. 13; <a href="#Page_68">68</a>, <a href="#Page_143">143</a><br/> +xxxix. 13; <a href="#Page_120">120</a><br/> +xli. 3; <a href="#Page_63">63</a><br/> +xli. 1-6; <a href="#Page_182">182</a><br/> +xlv. 11; <a href="#Page_235">235</a>, <a href="#Page_246">246</a><br/> +xlvii. 9; <a href="#Page_13">13</a><br/> +xlvii. 9, 10, 15; <a href="#Page_238">238</a><br/> +xlix. 13; <a href="#Page_46">46</a><br/> +l. 19; <a href="#Page_64">64</a><br/> +liv. 1-7; <a href="#Page_150">150</a><br/> +liv. 23; <a href="#Page_95">95</a><br/> +lvii. 11; <a href="#Page_100">100</a><br/> +lviii. 7; <a href="#Page_43">43</a><br/> +lxv. 8-12; <a href="#Page_232">232</a><br/> +lxvi.; <a href="#Page_84">84</a><br/> +lxx. 17, 18; <a href="#Page_76">76</a><br/> +lxx. 20; <a href="#Page_14">14</a><br/> +lxxii. 21-28; <a href="#Page_192">192</a><br/> +lxxii. 28; <a href="#Page_58">58</a><br/> +lxxv. 4, 5; <a href="#Page_129">129</a><br/> +lxxvi. 1; <a href="#Page_32">32</a><br/> +lxxvi. 4; <a href="#Page_62">62</a><br/> +lxxix. 4; <a href="#Page_85">85</a><br/> +lxxxiii. 3; <a href="#Page_44">44</a><br/> +lxxxiii. 12; <a href="#Page_81">81</a><br/> +lxxxv. 1-5; <a href="#Page_125">125</a><br/> +xciv. 3; <a href="#Page_46">46</a><br/> +xcvi. 7; <a href="#Page_113">113</a><br/> +cii. 1-15; <a href="#Page_249">249</a><br/> +ciii. 33, 34; <a href="#Page_80">80</a><br/> +cxviii. 35; <a href="#Page_85">85</a><br/> +cxviii. 145; <a href="#Page_124">124</a><br/> +cxx. 1, 2; <a href="#Page_58">58</a><br/> +cxx. 4; <a href="#Page_80">80</a><br/> +cxxxviii. 14; <a href="#Page_194">194</a><br/> +cxl. 2; <a href="#Page_76">76</a><br/> +cxli. 1; <a href="#Page_119">119</a><br/> +cxlii. 4-7; <a href="#Page_132">132</a><br/> +cxlii. 5, 6; <a href="#Page_194">194</a><br/> +cxliii. 15; <a href="#Page_191">191</a><br/> +cxliv. 13; <a href="#Page_104">104</a><br/> +cxlv. 1; <a href="#Page_130">130</a><br/> +cxlvi. 9; <a href="#Page_114">114</a> +</p> +<p> +<span class="smcap">Proverbs</span>.<br/> +xxviii. 8; <a href="#Page_144">144</a><br/> +xxx. 8; <a href="#Page_89">89</a><span class='pagenum'><a name="Page_271" id="Page_271">[Pg 271]</a></span> +</p> +<p> +<span class="smcap">Ecclesiastes</span>.<br/> +vii. 14; <a href="#Page_97">97</a> +</p> +<p> +<span class="smcap">Wisdom</span>.<br/> +vii. 7; <a href="#Page_190">190</a><br/> +viii. 2; <a href="#Page_185">185</a><br/> +viii. 16; <a href="#Page_171">171</a>, <a href="#Page_204">204</a>, <a href="#Page_210">210</a><br/> +ix. 15; <a href="#Page_132">132</a>, <a href="#Page_213">213</a><br/> +xv. 1-3; <a href="#Page_244">244</a> +</p> +<p> +<span class="smcap">Ecclesiasticus</span>.<br/> +xxviii. 2; <a href="#Page_146">146</a><br/> +xxx. 24; <a href="#Page_244">244</a><br/> +xxxvi. 1-3; <a href="#Page_102">102</a><br/> +xxxvi. 16-19; <a href="#Page_114">114</a><br/> +xli. 1-6; <a href="#Page_223">223</a><br/> +xliii. 33; <a href="#Page_41">41</a> +</p> +<p> +<span class="smcap">Isaias</span>.<br/> +xii. 1-6; <a href="#Page_219">219</a><br/> +xxv. 8, 9; <a href="#Page_198">198</a><br/> +xxvi. 3,4,8,9; <a href="#Page_201">201</a><br/> +xxxii. 17; <a href="#Page_184">184</a><br/> +xxxiii. 13-17; <a href="#Page_181">181</a><br/> +xlvi. 10; <a href="#Page_104">104</a><br/> +lviii. 5; <a href="#Page_256">256</a><br/> +lxiii. 15, 16; <a href="#Page_88">88</a>, <a href="#Page_154">154</a><br/> +lxiv. 8, 9; <a href="#Page_71">71</a><br/> +lxv. 24; <a href="#Page_70">70</a> +</p> +<p> +<span class="smcap">Jeremias</span>.<br/> +vii. 16; <a href="#Page_97">97</a><br/> +xiv. 8,9; <a href="#Page_186">186</a><br/> +xv. 1; <a href="#Page_96">96</a>, <a href="#Page_164">164</a><br/> +xxxi. 34; <a href="#Page_231">231</a> +</p> +<p> +<span class="smcap">Lamentations</span>.<br/> +iii. 19; <a href="#Page_63">63</a> +</p> +<p> +<span class="smcap">Daniel</span>.<br/> +ix. 14; <a href="#Page_160">160</a><br/> +ix. 18, 19; <a href="#Page_147">147</a><br/> +x. 12, 13; <a href="#Page_165">165</a> +</p> +<p> +<span class="smcap">Osee</span>.<br/> +xiv. 3; <a href="#Page_120">120</a> +</p> +<p> +<span class="smcap">Habacuc</span>.<br/> +ii. 4; <a href="#Page_190">190</a> +</p> +<p> +<span class="smcap">Malachi</span>.<br/> +i. 6; <a href="#Page_36">36</a><br/> +iii. 14; <a href="#Page_72">72</a> +</p> +<p> +2 <span class="smcap">Maccabees</span><br/> +xv. 14; <a href="#Page_115">115</a>, <a href="#Page_162">162</a> +</p> +<p> +<span class="smcap">St. Matthew</span>.<br/> +v. 8; <a href="#Page_184">184</a><br/> +v. 44; <a href="#Page_99">99</a><br/> +vi. 6; <a href="#Page_121">121</a><br/> +vi. 7; <a href="#Page_135">135</a><br/> +vi. 8; <a href="#Page_80">80</a><br/> +vi. 9; <a href="#Page_136">136</a><br/> +vi. 9-13; <a href="#Page_84">84</a><br/> +vi. 25; <a href="#Page_90">90</a><br/> +vi. 32; <a href="#Page_73">73</a><br/> +vi. 33; <a href="#Page_90">90</a><br/> +vii. 7; <a href="#Page_78">78</a><br/> +xviii. 10; <a href="#Page_157">157</a>, <a href="#Page_231">231</a><br/> +xxii. 30; <a href="#Page_165">165</a><br/> +xxv. 3, 4; <a href="#Page_247">247</a> +</p> +<p> +<span class="smcap">St. Luke</span>.<br/> +i. 49; <a href="#Page_104">104</a><br/> +i. 74, 75; <a href="#Page_47">47</a><br/> +vi. 12; <a href="#Page_135">135</a><br/> +vi. 13; <a href="#Page_139">139</a><br/> +ix. 55; <a href="#Page_57">57</a><br/> +x. 39; <a href="#Page_190">190</a><br/> +x. 40; <a href="#Page_241">241</a><br/> +x. 41; <a href="#Page_234">234</a>, <a href="#Page_248">248</a><br/> +x. 42; <a href="#Page_216">216</a>, <a href="#Page_233">233</a>, <a href="#Page_248">248</a>, <a href="#Page_253">253</a><br/> +x. 43; <a href="#Page_235">235</a><br/> +xi. 2-4; <a href="#Page_84">84</a>, <a href="#Page_106">106</a><br/> +xv. 13-16; <a href="#Page_61">61</a><br/> +xviii. 1; <a href="#Page_71">71</a>, <a href="#Page_133">133</a>, <a href="#Page_137">137</a><br/> +xxii. 43; <a href="#Page_135">135</a> +</p> +<p> +<span class="smcap">St. John</span>.<br/> +iv. 24; <a href="#Page_45">45</a>, <a href="#Page_85">85</a>, <a href="#Page_126">126</a><br/> +v. 16; <a href="#Page_95">95</a><br/> +ix. 31; <a href="#Page_144">144</a><br/> +xi. 3; <a href="#Page_146">146</a><br/> +xiv. 8; <a href="#Page_177">177</a><br/> +xiv. 16; <a href="#Page_113">113</a><br/> +xvi. 23; <a href="#Page_96">96</a><br/> +xvii. 1-5; <a href="#Page_111">111</a>, <a href="#Page_177">177</a><br/> +xvii. 24; <a href="#Page_98">98</a><br/> +xix. 1-5; <a href="#Page_56">56</a><br/> +xxi. 22; <a href="#Page_243">243</a> +</p> +<p> +<span class="smcap">Acts</span>.<br/> +vii. 59; <a href="#Page_151">151</a><br/> +xv. 9; <a href="#Page_177">177</a><br/> +xx. 36; <a href="#Page_151">151</a> +</p> +<p> +<span class="smcap">Romans</span>.<br/> +i. 20; <a href="#Page_45">45</a>, <a href="#Page_193">193</a><br/> +vii. 24; <a href="#Page_213">213</a><br/> +viii. 26; <a href="#Page_85">85</a>, <a href="#Page_113">113</a>, <a href="#Page_198">198</a><br/> +viii. 31; <a href="#Page_32">32</a><br/> +viii. 38, 39; <a href="#Page_48">48</a><br/> +ix. 3; <a href="#Page_241">241</a><br/> +xiii. 10; <a href="#Page_183">183</a><br/> +xv. 4; <a href="#Page_99">99</a><br/> +xv. 30; <a href="#Page_98">98</a>, <a href="#Page_158">158</a> +</p> +<p> +1 <span class="smcap">Corinthians</span>.<br/> +i. 11; <a href="#Page_98">98</a><br/> +iii. 8; <a href="#Page_242">242</a><br/> +iv. 5; <a href="#Page_177">177</a><br/> +vi. 9, 10; <a href="#Page_104">104</a><br/> +ix. 16; <a href="#Page_44">44</a><br/> +x. 31; <a href="#Page_134">134</a><br/> +xii. 31; <a href="#Page_237">237</a><br/> +xiii. 8; <a href="#Page_217">217</a><br/> +xiii. 12; <a href="#Page_176">176</a>, <a href="#Page_213">213</a><br/> +xiv. 14; <a href="#Page_126">126</a><br/> +xiv. 15; <a href="#Page_82">82</a> +</p> +<p> +2 <span class="smcap">Corinthians</span>.<br/> +iii. 18; <a href="#Page_189">189</a><br/> +iv. 18; <a href="#Page_90">90</a><br/> +v. 6; <a href="#Page_131">131</a><br/> +v. 6, 7; <a href="#Page_190">190</a><br/> +v. 15; <a href="#Page_239">239</a><br/> +x. 31; <a href="#Page_38">38</a><br/> +xii. 7-9; <a href="#Page_139">139</a><span class='pagenum'><a name="Page_272" id="Page_272">[Pg 272]</a></span> +</p> +<p> +<span class="smcap">Galatians</span>.<br/> +iv. 14; <a href="#Page_32">32</a><br/> +v. 13; <a href="#Page_30">30</a> +</p> +<p> +<span class="smcap">Ephesians</span>.<br/> +i. 4; <a href="#Page_76">76</a><br/> +iv. 5, 6; <a href="#Page_35">35</a> +</p> +<p> +<span class="smcap">Philippians</span>.<br/> +iii. 20; <a href="#Page_65">65</a><br/> +iv. 7; <a href="#Page_198">198</a> +</p> +<p> +<span class="smcap">Colossians</span>.<br/> +iii. 3, 4; <a href="#Page_176">176</a> +</p> +<p> +1 <span class="smcap">Thessalonians</span>.<br/> +v. 17; <a href="#Page_91">91</a>, <a href="#Page_133">133</a>, <a href="#Page_137">137</a> +</p> +<p> +1 <span class="smcap">Timothy</span>.<br/> +i. 5; <a href="#Page_191">191</a><br/> +ii. 1; <a href="#Page_146">146</a>, <a href="#Page_147">147</a><br/> +ii. 4; <a href="#Page_86">86</a> +</p> +<p> +2 <span class="smcap">Timothy</span>.<br/> +iii. 5; <a href="#Page_144">144</a> +</p> +<p> +<span class="smcap">Hebrews</span>.<br/> +iii., iv., v.; <a href="#Page_92">92</a><br/> +vii. 25; <a href="#Page_115">115</a><br/> +x. 20; <a href="#Page_248">248</a><br/> +xii. 4; <a href="#Page_256">256</a><br/> +xii. 14; <a href="#Page_48">48</a>, <a href="#Page_184">184</a> +</p> +<p> +<span class="smcap">St. James</span>.<br/> +i. 6; <a href="#Page_141">141</a><br/> +i. 27; <a href="#Page_28">28</a><br/> +iv. 3; <a href="#Page_85">85</a><br/> +v. 16; <a href="#Page_95">95</a> +</p> +<p> +1 <span class="smcap">St. John</span>.<br/> +iii. 2; <a href="#Page_176">176</a>, <a href="#Page_197">197</a>, <a href="#Page_231">231</a><br/> +iv. 19; <a href="#Page_107">107</a><br/> +v. 16; <a href="#Page_97">97</a> +</p> +<p> +<span class="smcap">Apocalypse</span>.<br/> +vi. 10; <a href="#Page_100">100</a>, <a href="#Page_164">164</a><br/> +vi. 11; <a href="#Page_164">164</a><br/> +viii. 4; <a href="#Page_81">81</a><br/> +xv. 1; <a href="#Page_164">164</a><br/> +xxii. 17; <a href="#Page_244">244</a> +</p> + + +<h3>THE END</h3> + +<h3><i>Printed in England</i></h3> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of On Prayer and The Contemplative Life, by +St. Thomas Aquinas + +*** END OF THIS PROJECT GUTENBERG EBOOK ON PRAYER *** + +***** This file should be named 22295-h.htm or 22295-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/2/2/9/22295/ + +Produced by Charlene Taylor, Ted Garvin, David King, and +the Online Distributed Proofreading Team at 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