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+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
+
+
+
+
+
+ON PRAYER AND THE CONTEMPLATIVE LIFE
+
+BY
+
+S. THOMAS AQUINAS
+
+BY THE
+
+VERY REV. HUGH POPE, O.P., S.T.M.
+
+AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC.
+
+WITH A PREFACE BY
+
+VERY REV. VINCENT McNABB, O.P., S.T.L.
+
+R. & T. WASHBOURNE, LTD.
+PATERNOSTER ROW, LONDON
+AND AT MANCHESTER, BIRMINGHAM, AND GLASGOW
+
+1914 _All rights reserved_
+
+
+Nihil Obstat.
+  J.P. ARENDZEN, D.D.,
+    Censor Deputatus.
+
+Imprimatur.
+  EDM. CAN. SURMONT,
+    Vicarius Generalis.
+
+Westmonasterii,
+    _Die 20 Septembris, 1913._
+
+
+  "Te Trina Deitas unaque poscimus
+  Sic nos Tu visita, sicut Te colimus:
+  Per Tuas semitas duc nos quo tendimus,
+  Ad lucem, quam inhabitas!"
+
+  S. Thomas's Hymn for Matins on the
+  _Feast of Corpus Christi_.
+
+
+
+
+PREFACE
+
+
+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.
+
+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.
+
+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.
+
+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 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 _Ethics_ 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.
+
+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:
+
+"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 _Summa_ of S. Thomas Aquinas, as almost every page of his works
+proves.... He does not seem to have ever applied himself to the study of
+the Fathers.... As has already been stated, the whole work (_The Ascent
+of Mount Carmel_) 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."[1]
+
+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.
+
+VINCENT McNABB, O.P.
+
+
+
+
+CONTENTS
+
+INTRODUCTION
+
+QUESTION LXXXI
+OF THE VIRTUE OF RELIGION
+
+QUESTION LXXXII
+OF DEVOTION
+
+QUESTION LXXXIII
+OF PRAYER
+
+SUPPLEMENT--QUESTION LXXII
+OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN
+
+QUESTION CLXXIX
+OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE
+
+QUESTION CLXXX
+OF THE CONTEMPLATIVE LIFE
+
+QUESTION CLXXXI
+OF THE ACTIVE LIFE
+
+QUESTION CLXXXII
+OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE
+
+QUESTION CLXXXVI
+ON THE RELIGIOUS STATE
+
+INDEX
+
+INDEX OF TEXTS QUOTED OR EXPLAINED
+
+
+
+
+INTRODUCTION
+
+
+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.[2] No such synthesis has been attempted here. We
+have simply taken from the _Summa Theologica_ the treatises on
+_Religion_, on _Devotion_, _Prayer_, and the _Contemplative Life_, 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 _Commentary_ on the _Summa_ by the
+illustrious Cardinal Cajetan.
+
+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, 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!
+
+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.
+
+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
+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 _Summa Theologica_ are aware that _Union with God_
+is its keynote, or rather is the dominant note which rings out clear
+again and again with its ever-repeated _Sursum Corda_! 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.
+
+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 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.
+
+       *       *       *       *       *
+
+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 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.[3]
+
+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[4]; 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 his religious
+habit to his mother who kept him imprisoned for nearly two years.[5]
+During this time of anxiety nothing disturbed the Saint's equanimity,
+and he made good use of his time by studying the Bible, the _Book of the
+Sentences_--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.[6] 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 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."[7]
+
+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."[8] Thus we are told that when Brother Reginald, who had been
+Blessed Thomas's companion, returned 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."[9]
+
+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 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."[10]
+
+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 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.'"[11]
+
+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!"[12]
+
+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 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!"[13] How gladly would one know what passage of Isaias it was which
+was thus Divinely interpreted!
+
+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
+_Mysterium Fidei_, 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
+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.'"[14]
+
+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 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: "_As we
+have heard, so we have seen in the City of our God_,"[15] 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!"[16]
+
+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 _Third Part_ of the _Summa_, and was treating of the
+Passion and Resurrection of Christ. But after arriving at that point he
+wrote but little more by reason of the marvels that God had wondrously
+revealed to him.[17]
+
+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 _Antiphon_ wont to be sung according to the
+Dominican Office for Compline during Lent: "_Ne projicias nos in tempore
+senectutis: cum defecerit virtus nostra, ne derelinquas nos
+Domine_."[18]
+
+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
+_Treatise against the Errors of the Greek Schismatics_, 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.
+"_This is my rest for ever and ever_," he said as he entered the gates.
+"_Here will I dwell, for I have chosen it._" 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 _Canticle of Canticles_: "_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!_"
+
+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."
+
+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, who
+fought so manfully in the strife, who could so well say with the
+Apostle: '_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_'; and such indeed had he truly won by his study of inspired
+doctrine."[19]
+
+  O Sancte Thoma!
+  Scholarum Patrone,
+  Fidem invictam,
+  Charitatem fervidam,
+  Vitam castissimam,
+  Scientiam veram,
+  A Deo nobis obtine.
+  Per Christum Dominum nostrum. Amen.
+
+       *       *       *       *       *
+
+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 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."[20]
+
+And indeed Augustine is a deep well! "_Man shall come to a deep heart!_"
+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!
+
+This likeness between the two great Saints forms the theme of one of the
+_Responsories_ 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 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.'"[21]
+
+Cardinal Cajetan, from whose famous Commentary on the _Summa_ 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 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.
+
+In conclusion, a few words may be desirable regarding the method of S.
+Thomas.
+
+S. Thomas divides his _Summa Theologica_ into three main parts. The
+_First Part_ treats of _God, the Exemplar_.[22] The _Second_, of _man
+made to the image of God_;[23] the _Third_, of _God Incarnate_, of His
+_Sacraments_ by which we attain to union with Him in this life, and of
+_Eternal Life_ to which we attain ultimately by our resurrection. Here
+we are solely concerned with the _Second part_.[24] It is subdivided
+into two portions, known as the _Prima Secundæ_ and the _Secunda
+Secundæ_ respectively, or as the _First_ and _Second_ portions of the
+_Second part_. In the _Prima Secundæ_ the Saint treats of the
+_principles of Morals_--namely, of man's ultimate end and of the habits,
+acts, and principles by which he attains it. In the _Secunda Secundæ_,
+after having laid in the _Prima Secundæ_ the foundations of Moral
+Theology, he proceeds to treat of the _individual virtues_, 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 _Gifts_ corresponding to each Virtue, of
+the _vices_ opposed to them, and of the _Precepts_ regarding them.[25]
+Apropos of the Cardinal Virtue of Justice, he treats of the Moral Virtue
+of _Religion_, which is comprised under Justice, since Religion may be
+defined as the offering to God the worship which is His due, _Question_
+LXXXI. He then treats of _Devotion_, _Question_ LXXXII., and then of
+_Prayer_, _Question_ LXXXIII. These three _Questions_ we here present in
+an English dress.
+
+After these Treatises on individual virtues, he passes to the
+consideration of those virtues which concern, not men as a whole, but
+only _certain classes of men_.[26] And first of all he treats of those
+_Gifts_ 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 _operations_ or "lives"--the _active_, namely, and the
+_contemplative_--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. _Question_ CLXXIX., _On the Division of Life into
+the Active and the Contemplative_, is here given; as also _Question_
+CLXXX., _On the Contemplative Life_; _Question_ CLXXXI., _On the Active
+Life_; _Question_ CLXXXII., _On the Comparison of the Active with the
+Contemplative Life_.
+
+S. Thomas then proceeds to treat of _various states of life_--viz., of
+the state of perfection, of the Episcopal and of the Religious state.
+Only one question raised in this connection concerns us here: _Whether_,
+namely, _Contemplative Religious Orders are superior to Active Orders?_
+(_Question_ CLXXXVIII. 6).
+
+Each _Question_ is, as will be seen from the _Table of Contents_,
+divided into _Articles_.
+
+The framework of what is termed an "article" of the _Summa_ 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: _Has contemplation its joys?_ 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 _objections_. He then gives us a short paragraph opening with the
+words: _Sed contra_, or _But on the contrary_; 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 _Sed contra_; 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 _Corpus
+articuli_, or _Body of the Article_, 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 _yes_ or _no_,
+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 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: _Ought we to pray to God alone?_
+
+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: "_Summe veneratus est sacros Doctores_," says Cajetan,
+"_ideo intellectum omnium quodammodo sortitus est_."[27] 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 _Summa_,
+though the reader of the following pages will find one exception to this
+rule.
+
+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 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!"[28]
+
+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 _Book of Etymologies_
+drawn up in the seventh century by S. Isidore of Seville.
+
+Besides the writings of S. Augustine, two Patristic works are cited with
+considerable frequency by S. Thomas in these pages: the _Opus
+Imperfectum_ 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.[29] 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.[30] A word must also be said about the _Gloss_ to which S.
+Thomas so often refers, and which he quotes as an authority. The term
+"Gloss" was applied to the brief running commentaries on the Bible which
+were in vogue in the Middle Ages. These brief paraphrases were also
+known as _Postillæ_, and they were frequently written in between the
+lines of the text of the Bible, whence the name _Interlinear Gloss_; or
+in the margins, whence the name _Marginal Gloss_. The _Glossa
+Ordinaria_, 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;[31] he had had the
+great advantage of living for a time in Palestine. Another Biblical
+scholar to whom the _Glossa Ordinaria_ 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.[32] He owes his title
+of Glossator to his well-known _Postillæ_, or Brief Commentaries on the
+whole Bible. The _Glossa Interlinearis_ is due to Anselm, a Canon of
+Laudun, who died in 1117. Another famous Glossator was Nicolas de Lyra,
+a Franciscan who died in 1340--some sixty-six years, that is, subsequent
+to S. Thomas. Lastly, we should mention Peter the Lombard, commonly
+known as _The Master of the Sentences_, from his four books of
+_Sentences_, 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.
+
+  THE BREVIARY HYMN TO S. AUGUSTINE.
+
+  Magne Pater Augustine
+  Preces nostras suscipe,
+  Et per eas Conditori
+  Nos placare satage,
+  Atque rege gregem tuum
+  Summum decus præsulum.
+
+  Amatorem paupertatis
+  Te collaudant pauperes:
+  Assertorem veritatis
+  Amant veri judices:
+  Frangis nobis favos mellis,
+  De Scripturis disserens.
+
+  Quæ obscura prius erant
+  Nobis plana faciens,
+  Tu de verbis Salvatoris
+  Dulcem panem conficis,
+  Et propinas potum vitæ
+  De Psalmorum nectare.
+
+  Tu de vita clericorum
+  Sanctam scribis Regulam,
+  Quam qui amant et sequuntur
+  Viam tenent regiam,
+  Atque tuo sancto ductu
+  Redeunt ad Patriam.
+
+  Regi regum salus, vita,
+  Decus et imperium:
+  Trinitati laus et honor
+  Sit per omne sæculum:
+  Qui concives nos adscribat
+  Supernorum civium. Amen.
+
+FOOTNOTES:
+
+[1] _The Ascent of Mount Carmel by S. John of the Cross._ Prefatory
+Essay on the Development of Mysticism in the Carmelite Order, by
+Benedict Zimmerman, O.C.D., pp. 13-17. (London: Thomas Baker, 1906.)
+
+[2] Valgornera, O.P., _Mystica Theologia D. Thomæ_, ed. Berthier. 2
+Vols. Turin, 1890-91.
+
+[3] "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, _Vita B. Thomæ_ in the _Bollandists_, 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 _Bollandists_, p. 653).
+
+[4] Bernard Guidonis, _Boll._, No. 7, p. 659, note.
+
+[5] _Boll._, Nos. 12 and 76.
+
+[6] _Ibid._, No. 11.
+
+[7] _Boll._, p. 661.
+
+[8] _Ibid._, p. 662.
+
+[9] _Boll._, p. 668.
+
+[10] _Boll._, pp. 668 and 710.
+
+[11] _Boll._, No. 53.
+
+[12] _Ibid._, p. 671.
+
+[13] _Boll._, p. 668.
+
+[14] _Boll._, p. 672.
+
+[15] Ps. xlvii.
+
+[16] _Boll._, p. 672.
+
+[17] _Boll._, p. 669.
+
+[18] _Ibid._, p. 667; _cp._ Ps. lxx, 20.
+
+[19] _Boll._, p. 675.
+
+[20] Touron, _Vie de S. Thomas d'Aquin_, Paris, 1740, p. 353.
+
+[21] _Boll._, p. 706; _cp._ p. 665.
+
+[22] _Prol._ to Ia., IIdæ.
+
+[23] _Prol._ to III. _Pars._
+
+[24] _Prol._ to IIa., IIdæ.
+
+[25] _Prol._ to IIa. IIdæ.
+
+[26] _Prol._ to _Qu._ CLXXI. of the IIda., IIdæ.
+
+[27] _Comment._ on IIa., IIæ., cxlviii. 4.
+
+[28] _Boll._, p. 680.
+
+[29] See Bardenhewer, _Patrologie_, i. 319.
+
+[30] Smith and Wace, _Dict. of Christian Biography_, i. 847.
+
+[31] Fabricius, _Bibliotheca Latina_, _s.v._ Walafridus and Rabanus.
+
+[32] _Ibid._, _s.v._ Hugo à S. Caro.
+
+
+
+
+QUESTION LXXXI
+
+OF THE VIRTUE OF RELIGION
+
+   I. Does the Virtue of Religion Direct a Man To God Alone?
+       S. Augustine, _sermon_, cccxxxiv. 3
+              " _on Psalm_ lxxvi. 32
+                     _sermon_, cccxi. 14-15
+  II. Is Religion a Virtue?
+ III. Is Religion One Virtue?
+  IV. Is Religion a Special Virtue Distinct From Others?
+   V. Is Religion One of the Theological Virtues?
+  VI. Is Religion To Be Preferred To the Other Moral Virtues?
+ VII. Has Religion, Or Latria, Any External Acts?
+        S. Augustine, _of Care for the Dead_, V.
+VIII. Is Religion the Same As Sanctity?
+        Cardinal Cajetan, on the Distinction Between
+          Sanctity and Religion
+
+
+I
+
+Does the Virtue of Religion direct a Man to God Alone?
+
+Cicero says[33]: "Religion offers internal and external reverence to
+that Superior Nature which we term the Divine."
+
+S. Isidore says[34]: "A religious man is, as Cicero remarks, so called
+from _religion_, for he is occupied with and, as it were, reads through
+again and again (_relegit_) the things that concern Divine worship."
+Thus religion seems to be so called from reading again (_religendo_)
+things concerning Divine worship; for such things are to be repeatedly
+revolved in the mind, according to those words of Proverbs iii. 6: _In
+all thy ways think on Him._ At the same time _religion_ might be said to
+be so called because "we ought to choose again (_re-eligere_) those
+things which through our negligence we have lost," as S. Augustine has
+noted.[35] Or perhaps it is better derived from "binding again"
+(_religando_); thus S. Augustine says[36]: "Let religion bind us once
+more to the One Almighty God."
+
+But whether religion be so called from frequent _reading_, or from
+_fresh election_ of Him Whom we have negligently lost, or from
+_rebinding_, it properly implies a certain relation to God. For it is He
+to Whom we ought to be especially _bound_ as our indefectible principle;
+to Him must we assiduously direct our _choice_ 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.
+
+But some deny that religion directs a man to God alone, thus:
+
+1. S. James says[37]: _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._ But _to visit the
+fatherless and widows_ indicates relation to our neighbour, and _to keep
+oneself unspotted from this world_ refers to ourselves. Hence religion
+is not confined to our relationship with God.
+
+    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.
+
+    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 _to visit the fatherless and
+    widows in their tribulation_ is said to be an act of religion
+    because commanded by it, though actually elicited by the virtue
+    of mercy. Similarly _to keep oneself unspotted from this world_
+    is an act commanded by religion, though elicited by temperance
+    or some other virtue.
+
+2. S. Augustine says[38]: "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.
+
+    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."
+
+3. Further, _latria_ seems to come under religion. But S. Augustine
+says[39]: "_Latria_ is interpreted as service." But we ought to serve
+not God only, but our neighbour as well: _By charity of the spirit serve
+one another._[40] Religion, then, implies relation to our neighbour.
+
+    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 _latria_, which is, in consequence, properly
+    comprised under "religion."
+
+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 and our
+neighbour as well as between ourselves and God.
+
+    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
+    (_coli_); thus husbandmen (_agricolæ_) are so called because
+    they "cultivate" the fields; the inhabitants of a place, too
+    (_incolæ_), 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"[41] or
+    "reverence" is His due, and this the Greeks call _eusebia_ or
+    _theosebia_, as S. Augustine says.[42]
+
+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.
+
+    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.
+
+    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: _You received me as an Angel
+    of God, even as Christ Jesus._[43]
+
+       *       *       *       *       *
+
+_S. Augustine_: 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: _If God be for us who is against
+us?_[44] _The Lord_, he says, _is the portion of my inheritance._[45] 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! (_Sermon_, cccxxxiv. 3).
+
+_S. Augustine_: I cried to the Lord with my voice.[46] Many cry to the
+Lord that they may win riches, that they may avoid losses; they cry that
+their 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! (_on Ps._
+lxxvi.).
+
+_S. Augustine:_ 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!" (_Sermon_, cccxi. 14-15).
+
+
+II
+
+Is Religion a Virtue?
+
+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.[47] 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.
+
+Some, however, deny this, thus:
+
+1. It belongs to religion to show reverence to God. But reverence is an
+act of fear, and fear is a gift.[48] Religion, then, is a gift, not a
+virtue.
+
+    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.
+
+2. All virtue consists in the free-will, and hence virtue is called an
+elective or voluntary habit. But _latria_ belongs to religion, and
+_latria_ implies a certain servitude. Hence religion is not a virtue.
+
+    But even a servant can freely give to his master the service
+    that is his due and thus "make a virtue of necessity"[49] 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.
+
+3. Lastly, as is said in Aristotle's _Ethics_,[50] 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.
+
+    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.
+
+
+III
+
+Is Religion One Virtue?
+
+S. Paul says to the Ephesians[51]: _One God, one faith._ But true
+religion maintains faith in one God. Consequently religion is one
+virtue.
+
+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 Governor of all things; hence we read in
+Malachi[52]: _If I am a Father, where is my honour?_ for it is the
+father that produces and governs. Hence it is clear that religion is but
+one virtue.
+
+But some maintain that religion is not one virtue, thus:
+
+1. By religion we are ordained[53] 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.
+
+    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.
+
+2. One virtue can have but one act; for habits are differentiated
+according to their acts. But religion has many acts, _e.g._, to worship,
+to serve, to make vows, to pray, to make sacrifices, and many other
+similar things. Consequently religion is not one virtue.
+
+    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.
+
+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.
+
+    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 _latria_, nor different virtues of
+    religion.
+
+
+IV
+
+Is Religion a Special Virtue Distinct From Others?
+
+Religion is regarded as a part of Justice, and is distinct from the
+other parts of Justice.
+
+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 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.
+
+Some, however, maintain that religion is not a special virtue distinct
+from others, thus:
+
+1. S. Augustine says[54]: "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.
+
+    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.
+
+2. The Apostle says to the Corinthians[55]: _Do all to the glory of
+God._ But it belongs to religion to do some things for the glory of God.
+Hence religion is not a special virtue.
+
+    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.
+
+3. Lastly, the charity whereby we love God is not distinct from the
+charity by which we love our neighbour. But in the _Ethics_[56] 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 _dulia_ or piety, whereby we honour our neighbour.
+Hence it is not a special virtue.
+
+    But the object of love is a _good_ thing; whereas the object of
+    honour or reverence is what is _excellent_. 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.
+
+
+V
+
+Is Religion One of the Theological Virtues?
+
+Religion is considered a part of Justice, and this is a moral virtue.
+
+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 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[57] 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.
+
+But some regard religion as a theological virtue, thus:
+
+1. S. Augustine says[58]: "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.
+
+    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.e._,
+    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."
+
+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.
+
+    But religion directs man to God, not indeed as towards its
+    object, but as towards its goal.
+
+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[59]: _For He is above all praise._ Religion, then, can
+only be a theological virtue.
+
+    But religion is neither an intellectual nor a theological
+    virtue, but a moral virtue, for it is part of justice. And the
+    _via media_ 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.
+
+
+VI
+
+Is Religion to be preferred to the Other Moral Virtues?
+
+In Exodus[60] 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.
+
+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.
+
+Some, however, deny that religion is pre-eminent among the moral
+virtues, thus:
+
+1. The perfection of a moral virtue lies in this, that it keeps the due
+medium.[61] 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.
+
+    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.
+
+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:[62] _Deal thy bread to the hungry._ But God needs nothing that
+we can offer Him, according to the Psalmist: _I have said: Thou art my
+God, for Thou hast no need of my goods._[63] Hence religion seems to be
+less praiseworthy than the other virtues, for by them man is succoured.
+
+    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.
+
+3. Lastly, the greater the necessity for doing a thing the less worthy
+it is of praise, according to the words: _For if I preach the Gospel, it
+is no glory to me, for a necessity lieth upon me._[64] But the greater
+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.
+
+    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.
+
+
+VII
+
+Has Religion, That is _Latria_,[65] any External Acts?
+
+In Ps. lxxxiii. 3 it is said: _My heart and my flesh have rejoiced in
+the living God._ 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.
+
+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[66]: _The invisible things
+of Him are clearly seen, being understood by the things that are made_.
+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.
+
+       *       *       *       *       *
+
+Some deny, however, that exterior acts belong to religion or _latria_,
+thus:
+
+1. In S. John iv. 24 we read: _For God is a Spirit, and they that adore
+Him must adore Him in spirit and in truth._ External acts belong,
+however, rather to the body than to the spirit. Consequently religion,
+which comprises adoration, has no exterior acts, but only interior.
+
+    But here the Lord speaks only of that which is chiefest and
+    which is essentially intended in Divine worship.
+
+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.
+
+    But such external acts are not offered to God as though He
+    needed them, as He says in the Psalm: _Shall I eat the flesh of
+    bullocks? Or shall I drink the blood of goats?_[67] 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."[68]
+
+3. Lastly, S. Augustine praises Seneca[69] 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 _above all gods_.[70] Therefore to
+worship God by means of bodily acts seems to be reprehensible. And
+consequently religion does not include bodily acts.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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.
+
+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 (_Of Care for the
+Dead_, v.).
+
+
+VIII
+
+Is Religion the Same as Sanctity?
+
+In S. Luke's Gospel[71] we read: _Let us serve Him in holiness and
+justice._ But to serve God comes under religion. Hence religion is the
+same as sanctity.
+
+The word "sanctity" seems to imply two things. First, it seems to imply
+_cleanness_; and this is in accordance with the Greek word for it, for
+in Greek it is _hagios_,[72] as though meaning "without earth."
+Secondly, it implies _stability_, and thus among the ancients those
+things were termed _sancta_ which were so hedged about with laws that
+they were safe from violation; similarly a thing is said to be
+_sancitum_ because established by law. And even according to the Latins
+the word _sanctus_ may mean "cleanness," as derived from _sanguine
+tinctus_, for of old those who were to be purified were sprinkled with
+the blood of a victim, as says S. Isidore in his _Etymologies_.[73]
+
+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. _Cleanness_ 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[74]
+it is said: _Follow peace with all men, and holiness, without which no
+man shall see God._
+
+_Stability_ 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: _For I am
+sure that neither death nor life shall separate me from the love of
+God._[75]
+
+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.
+
+       *       *       *       *       *
+
+Some, however, deny the identity of religion and sanctity, thus:
+
+1. Religion is a certain special virtue. But sanctity is called a
+general virtue, for according to Andronicus,[76] sanctity is that which
+"makes men faithful observers of what is justly due to God." Hence
+sanctity is not the same as religion.
+
+    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.
+
+2. Sanctity seems to imply cleanness, for S. Denis says[77]: "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, then, religion comes under justice,
+sanctity cannot be identified with religion.
+
+    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."[78]
+
+3. Lastly, things that are contradistinguished are not identical. But in
+all enumerations of the parts of justice sanctity is set against
+religion.
+
+    But sanctity is set against religion because of the difference
+    aforesaid; they differ indeed in idea, not in substance.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 (_on_ 2. 2. 81. 8).
+
+FOOTNOTES:
+
+[33] _De invent. Rhetor._, ii. 53.
+
+[34] _Etymolog._, x. _sub litt._ R.
+
+[35] _Of the City of God_, x. 3.
+
+[36] _Of the True Religion_, lv.
+
+[37] St. Jas. i. 27.
+
+[38] _Of the City of God_, x. 1.
+
+[39] _Of the City of God_, x. 1.
+
+[40] Gal. v. 13.
+
+[41] The objection and its solution turn upon the Latin words _cultus_
+and _colere_, which cannot be consistently rendered in English;
+"reverence" is perhaps the most appropriate translation here.
+
+[42] _Of the City of God_, x. 1.
+
+[43] Gal. iv. 14.
+
+[44] Rom. viii. 31.
+
+[45] Ps. xv. 5.
+
+[46] Ps. lxxvi. 1.
+
+[47] _Of the Nature of Good_, iii.
+
+[48] _Fear_ is one of the "Gifts" of the Holy Ghost.
+
+[49] S. Jerome, _Ep._ LIV., _alias_ X., _ad Furiam_.
+
+[50] II., vi. 15.
+
+[51] iv. 5-6.
+
+[52] i. 6.
+
+[53] The Latin word _ordinare_ means "to set in due order"; there is no
+precise English equivalent which can be consistently employed.
+
+[54] _Of the City of God_, x. 6.
+
+[55] II. x. 31.
+
+[56] VIII. viii. 1.
+
+[57] 2. 2. Qu. II., Art. 2.
+
+[58] _Enchiridion_, iii.
+
+[59] xliii. 33.
+
+[60] xx. 1-17.
+
+[61] _Ethics_, II. vi.
+
+[62] lviii. 7.
+
+[63] Ps. xv. 2.
+
+[64] 1 Cor. ix. 16.
+
+[65] See p. 30.
+
+[66] i. 20.
+
+[67] Ps. xlix. 13.
+
+[68] _Of the City of God_, x. 5.
+
+[69] _Ibid._, vi. 10.
+
+[70] Ps. xciv. 3.
+
+[71] i. 74-75.
+
+[72] Thus Origen, _Hom._ XI, i. _in Leviticum_, where, however, he is
+not really giving an etymology.
+
+[73] X., _sub litt._ S.
+
+[74] xii. 14.
+
+[75] Rom. viii. 38-39.
+
+[76] _De Affectibus_.
+
+[77] _Of the Divine Names_, xii.
+
+[78] _Of Virginity_, viii.
+
+
+
+
+QUESTION LXXXII
+
+OF DEVOTION
+
+  I. Is Devotion a Special Kind of Act?
+       Cardinal Cajetan, On the Meaning of the Term "Devotion"
+       S. Augustine, _Confessions_, XIII. viii. 2
+ II. Is Devotion an Act of the Virtue of Religion?
+III. Is Contemplation, that is Meditation, the Cause of Devotion?
+       Cardinal Cajetan, On the Causes of Devotion
+           " " On the Devotion of Women
+ IV. Is Joy an Effect of Devotion?
+       Cardinal Cajetan, On Melancholy
+       S. Augustine, _Confessions_, II. x.
+
+
+I
+
+Is Devotion a Special Kind of Act?
+
+It is by our acts that we merit. But devotion has a peculiarly
+meritorious character. Consequently devotion is a special kind of act.
+
+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[79] 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[80]: _The multitude of the children of Israel ...
+offered first-fruits to the Lord with a most ready and devout mind._ It
+is clear, however, that a wish to do _readily_ what belongs to God's
+service is a special act. Hence devotion is a special act of the will.
+
+But some argue that devotion is not a special kind of act, thus:
+
+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 _all the multitude offered victims, and praises, and holocausts
+with a devout mind_.[81]
+
+    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.
+
+
+2. Again, no act which finds a place in different kinds of acts can be
+itself a special kind of act. 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.
+
+    But devotion does not find a place in different kinds of acts as
+    though it were a _species_ coming under different _genera_, 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.
+
+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.
+
+    But devotion is an act of the appetitive powers of the soul, and
+    is, as we have said above, a movement of the will.
+
+_Cajetan:_ With regard to the proper meaning of the term _devotion_,
+note that since _devotion_ is clearly derived from _devoting_, and since
+_to devote_--derived in its turn from _to vow_--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 _devoted_ 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
+Church's usage the term _devotion_ 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 _devotion_ 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, _devotion_, 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 _devotion_ 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 (_on_ 2. 2. 82. 1).
+
+_S. Augustine:_ 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! (_Confessions_, XIII. viii. 2).
+
+
+II
+
+Is Devotion an Act of the Virtue of Religion?
+
+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.
+
+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[82]: "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.
+
+But some argue that devotion is not an act of the virtue of religion,
+thus:
+
+1. Devotion means that a man gives himself to God. But this belongs to
+the virtue of charity, for, as S. Denis says[83]: "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.
+
+    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.
+
+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.
+
+    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.
+
+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,[84] that being devoted to the Roman
+laws, they said: _We have no king but Cæsar._[85] Consequently devotion
+is not an act of the virtue of religion.
+
+    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.
+
+
+III
+
+Is Contemplation, that is Meditation, the Cause of Devotion?
+
+In Ps. xxxviii. 4 it is said: _And in my meditation a fire shall flame
+out._ But spiritual fire causes devotion. Therefore meditation causes
+devotion.
+
+The extrinsic and principal cause of devotion is God Himself; thus S.
+Ambrose says[86]: "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."
+
+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[87]: "The will starts
+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.
+
+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: _But for me it is good to cling close to my God, to put my
+hope in the Lord God._[88] 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 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._[89] This latter consideration excludes all presumption which, by
+making him lean upon himself, might prevent a man from submitting
+himself to God.
+
+Some, however, argue that contemplation or meditation is not the cause
+of devotion, thus:
+
+1. No cause hinders its own effect. But subtle intellectual meditations
+often hinder devotion.
+
+    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.
+
+2. Again, if contemplation were the real cause of devotion, it should
+follow that the higher the 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.
+
+    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
+    _Preface_ of the Mass: _So that knowing God visibly in the
+    flesh, we may thereby be carried away to the love of things
+    invisible._ 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 region far away from His
+Friendship and from His Divine conversation[90]; 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!
+
+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 (_on_ 2. 2. 82. 3).
+
+_Cajetan:_ Just as he who removes an obstacle is 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 (_on_ 2. 2.
+82. 3).
+
+
+IV
+
+Is Joy an Effect of Devotion?
+
+In the Church's _Collect_ for the Thursday after the Fourth Sunday of
+Lent we say: _May holy devotion fill with joy those whom the fast they
+have undertaken chastises._
+
+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 remembered God and was delighted._[91] Yet, as it were
+accidentally, this consideration begets a certain sadness in those who
+do not as yet fully enjoy God: _My soul hath thirsted after the strong
+living God_,[92] and he immediately adds: _My tears have been my bread._
+
+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.
+
+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.
+
+Hence joy of heart primarily and of itself follows from devotion; but
+secondarily and accidentally there results a sadness which is unto God.
+
+Some, however, argue that joy is not an effect of devotion, thus:
+
+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: _Remember my poverty ... the wormwood and the gall_[93]--that is,
+the Sacred Passion; and then follows: _I will be mindful, and remember,
+and my soul shall languish within me._
+
+    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.
+
+2. Again, devotion principally consists in the interior sacrifice of the
+heart: _A sacrifice to God is an afflicted spirit_;[94] consequently
+affliction, rather than pleasure or joy, is the outcome of devotion.
+
+    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.
+
+3. Lastly, S. Gregory of Nyssa says[95]: "Just as laughter proceeds from
+joy, so are sorrow and groaning signs of sadness." But out of devotion
+some burst into tears.
+
+    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.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 thought, namely, of their
+own failings. For the sadness of devout folk is _according to God_, and
+joy accompanies it; whence S. Augustine's remark: "Let a man grieve, but
+let him rejoice at his grief."[96] 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"[97] (_on_ 2. 2. 82. 4).
+
+_S. Augustine:_ 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! (_Confessions_, II. x.).
+
+FOOTNOTES:
+
+[79] VIII. 9 and X. 29.
+
+[80] xxxv. 20-21.
+
+[81] 2 Paral. xxix. 31.
+
+[82] _Ethics_, V. i. 3.
+
+[83] _Of the Divine Names_, chap. iv., part i., lect. 10.
+
+[84] _Sermon VIII.: On the Passion of Our Lord._
+
+[85] S. John xix. 15.
+
+[86] _Commentary on S. Luke_ ix. 55.
+
+[87] _De Trinitate_, ix. 12; xv. 23.
+
+[88] Ps. lxxii. 28.
+
+[89] Ps. cxx. 1, 2.
+
+[90] S. Luke xv. 13, 16.
+
+[91] Ps. lxxvi. 4.
+
+[92] Ps. xli. 3.
+
+[93] Lam. iii. 19.
+
+[94] Ps. i. 19.
+
+[95] _De Homine_, xii.
+
+[96] _De Vera et Falsa Poenitentia_, xiii.
+
+[97] Phil. iii. 20.
+
+
+
+
+QUESTION LXXXIII
+
+OF PRAYER
+
+  I. Is Prayer an Act of the Appetitive Powers?
+       Cardinal Cajetan, On Prayer based on Friendship
+ II. Is it Fitting to Pray?
+       Cardinal Cajetan, On Prayer as a True Cause
+       S. Augustine, _On the Sermon on the Mount_, II. iii. 14
+             " _On the Gift of Perseverance_, vii. 15
+III. Is Prayer an Act of the Virtue of Religion?
+       Cardinal Cajetan, On the Humility of Prayer
+       S. Augustine, _On Psalm_ cii. 10
+             " _Of the Gift of Perseverance_, xvi. 39
+ IV. Ought We to Pray to God Alone?
+       S. Augustine, _Sermon_, cxxvii. 2
+  V. Should We in our Prayers ask for anything Definite from God?
+       S. Augustine, _De Catechizandis Rudibus_, xxv. 47
+             " _Confessions_, X. xxix.
+             " _Confessions_, XI. ii. 2
+ VI. Ought We in our Prayers to ask for Temporal Things from God?
+       S. Augustine, _On Psalm_ xxxvii. 10
+             " _Confessions_, I. xx. 2
+             " _Confessions_, IX. iv. 12
+       S. Thomas is miraculously relieved from Toothache
+       S. Augustine, _Sermon_, lxxx. 7
+             " _Sermon_, cccliv. 8
+ VII. Ought We to Pray for Others?
+VIII. Ought We to Pray for our Enemies?
+        S. Augustine, _Sermon_, xv., on _Psalm_ xxv. 8
+  IX. On the Seven Petitions of the Lord's Prayer
+        Cardinal Cajetan, On the Grouping of these Petitions
+        S. Augustine, _Confessions_, VII. x. 2
+              " _Sermon_, lvii., _on S. Matt._ vi. 7
+              " _Sermon_, lvi. 9, _on S. Matt._ vi.
+              " _Sermon_, lvi. 8, _on S. Matt._ vi.
+              " _Of the City of God_, xix. 27
+        S. Thomas's Rhythm, _Adoro Te Devote_
+   X. Is Prayer Peculiar to Rational Creatures?
+  XI. Do the Saints in Heaven Pray for Us?
+        Cardinal Cajetan, On the Saints in Limbo
+ XII. Should Prayer be Vocal?
+        Cardinal Cajetan, On the Conditions of Vocal Prayer
+        S. Augustine, _Confessions_, IX. iv. 8
+              " _Confessions_, X. xxxiii. 50
+              " _On Psalm_ cxviii., _Sermon_ xxix. 1
+XIII. Must Prayer necessarily be Attentive?
+        Cardinal Cajetan, On the Varieties of Attention at Prayer
+        S. Augustine, _On Psalm_ lxxxv. 7
+             " _On Psalm_ cxlv. 1
+        S. Thomas, _On Distractions, Com. on 1 Cor._ xiv. 14
+ XIV. Should our Prayers be Long?
+  XV. Is Prayer Meritorious?
+        S. Augustine, _On Psalm_ xxvi.
+             " _Ep._ cxxx. _ad Probam._
+ XVI. Do Sinners gain Anything from God by their Prayers?
+XVII. Can We rightly term "Supplications," "Prayers,"
+          "Intercessions," and "Thanksgivings," parts of Prayer?
+        Cardinal Cajetan, On the Prayer of the Consecration
+        S. Augustine, _Of Divers Questions_, iv.
+
+
+I
+
+Is Prayer an Act of the Appetitive Powers?
+
+S. Isidore says[98]: "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.
+
+According to Cassiodorus, on those words of the Psalmist: _Hear my
+prayer, O Lord, and my supplication, give ear to my tears_,[99] 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.
+
+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.
+
+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[100]: "Reason asks for the best things."
+
+Here, then, we speak of prayer as implying a certain asking or petition,
+for, as S. Augustine says[101]: "Prayer is a certain kind of petition";
+so, too, S. John Damascene says[102]: "Prayer is the asking of fitting
+things from God."
+
+Hence it is clear that the prayer of which we are here speaking is an
+act of the reason.
+
+Some, however, think that prayer is an act of the appetitive powers,
+thus:
+
+1. The whole object of prayer is to be heard, and the Psalmist says that
+it is our desires which are heard: _The Lord hath heard the desire of
+the poor._[103] Prayer, then, is desire; but desire is an act of the
+appetitive powers.
+
+    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: _And it
+    shall come to pass that before they shall call I will hear, as
+    they are yet speaking I will hear._[104]
+
+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."[105] 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.
+
+    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: _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._[106] 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.
+
+    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."
+
+
+_Cajetan:_ 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[107] 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
+(_on_ 2. 2. 83. 1).
+
+    "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."[108]
+
+
+II
+
+Is It Fitting To Pray?
+
+In S. Luke's Gospel we read: _We ought always to pray and not to
+faint._[109]
+
+A threefold error regarding prayer existed amongst the ancients; for
+some maintained that 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: _You have said, he laboureth in vain that
+serveth God_.[110] 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.
+
+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.
+
+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.
+
+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 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."[111]
+
+Some, however, maintain that prayer is futile, thus:
+
+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: _Your
+Father knoweth that ye have need of all these things._[112]
+
+    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.
+
+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: _The Triumpher in Israel will not spare, and will not be
+moved to repentance; for He is not a man that He should repent._[113]
+Consequently it is unavailing to pray to God.
+
+    But our prayers do not aim at changing the Divine arrangements,
+    but at obtaining by our prayers what God has arranged to give
+    us.
+
+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."[114] Whereas God is most
+generous.
+
+    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."[115]
+
+_Cajetan:_ 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
+(_on_ 2. 2. 83. 2).
+
+_S. Augustine:_ 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 (_On the Sermon on the Mount_, II. iii. 14).
+
+_S. Augustine:_ 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 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 _He chose in Christ
+before the foundation of the world_[116] (_Of the Gift of Perseverance_,
+vii. 15).
+
+    "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."[117]
+
+
+III
+
+Is Prayer an Act of the Virtue of Religion?
+
+In Ps. cxl. 2 we read: _Let my prayer be directed as incense in Thy
+sight_, 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.
+
+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.
+
+Some, however, maintain that prayer is not an act of the virtue of
+religion, thus:
+
+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.
+
+    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.
+
+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.
+
+    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: _Ask and ye shall
+    receive_.[118]
+
+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.
+
+    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.
+
+_Cajetan:_ 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 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 (_on_ 2. 2. 83. 3).
+
+_S. Augustine:_ 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 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; _He slumbereth not
+nor sleeps that keepeth Israel._[119] ... He, then, sleeps not; see you
+that your faith sleeps not! (_Enarr. in Ps._ cii. 10).
+
+_S. Augustine:_ 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[120] 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 (_Of the Gift of Perseverance_, xvi. 39).
+
+    "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."[121]
+
+
+IV
+
+Ought We To Pray To God Alone?
+
+In Job v. 1 we read: _Call, now, if there be any that will answer thee,
+and turn to some of the Saints._
+
+Prayer is addressed to a person in two ways: in one way as a petition to
+be granted by him; 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:
+_The Lord will give grace and glory._[122] 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: _And the smoke of the incense of the prayers
+of the Saints ascended up before God from the hand of the Angel._[123]
+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.
+
+Some, however, maintain that we ought to pray to God alone, thus:
+
+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.
+
+    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.
+
+2. Again, prayer to those who cannot know what 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 will pray with the spirit. I will pray also with the
+understanding_;[124] and also because, as S. Augustine says[125]: The
+dead know not, not even the Saints, what the living--not even excepting
+their own children--are doing.
+
+    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,[126] 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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! (_Sermon_, cxxvii. 2).
+
+    "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."[127]
+
+
+V
+
+Should We in our Prayers ask for Anything Definite from God?
+
+Our Lord taught the disciples to ask definitely for the things which are
+contained in the petitions of the Lord's Prayer: _Thus shalt thou
+pray._[128]
+
+Maximus Valerius tells of Socrates[129] 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 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: _Show us Thy Face and we shall be
+saved_;[130] and again: _Lead me along the path of Thy
+commandments_.[131]
+
+Some, however, say that we ought not in our prayers to ask for definite
+things from God, thus:
+
+1. S. John Damascene defines prayer as "asking from God things that are
+fitting";[132] consequently prayer for things which are not expedient is
+of no efficacy, as S. James says: _You ask and receive not, because you
+ask amiss_.[133] Moreover, S. Paul says: _We know not what we should
+pray for as we ought_.[134]
+
+    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: _In this the Spirit helpeth our infirmity_--namely, in
+    that, by inspiring us with holy desires, He makes us ask aright.
+    Hence Our Lord says that the true adorers _must adore in spirit
+    and in truth_.[135]
+
+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: _Rejoice in the Lord, O ye just!_ It would seem, therefore, that we
+ought not to ask for definite things from God when we pray.
+
+    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: _He will have all men to be saved_.[136]
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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 (_De Catechizandis Rudibus_,
+xxv. 47).
+
+_S. Augustine:_ O Lord, my God, give me what Thou biddest and then bid
+what Thou wilt! Thou biddest us be continent. _And I knew_, as a certain
+one says, _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_. 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 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! (_Confessions_, X.
+xxix.).
+
+_S. Augustine:_ 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! (_Confessions_, XI. ii. 2).
+
+    "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."[137]
+
+
+VI
+
+Ought We in our Prayers to ask for Temporal Things from God?
+
+We have the authority of the Book of Proverbs for answering in the
+affirmative, for there we read[138]: _Give me only the necessaries of
+life_.
+
+S. Augustine says to Proba[139]: "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.[140] 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."[141]
+
+Some, however, argue that we ought not to pray for temporal things,
+thus:
+
+1. What we pray for we seek. But we are forbidden to seek for temporal
+things, for it is said: _Seek ye therefore first the kingdom of God, and
+His justice, and all these things shall be added unto you_,[142] those
+temporal things, namely, which He says are not to be sought but which
+are to be added to the things which we seek.
+
+    But temporal things are to be sought secondarily not primarily.
+    Hence S. Augustine[143]: "When He says the former is _to be
+    sought first_ (namely the kingdom of God), He means that the
+    latter (namely temporal good things) are to be sought
+    afterwards; not _afterwards_ in point of time, but _afterwards_
+    in point of importance; the former as our good, the latter as
+    our need."
+
+2. Again, we only ask for things about which we are solicitous. But we
+are not allowed to be solicitous about temporal concerns: _Be not
+solicitous for your life, what ye shall eat_[144]....
+
+    But not all solicitude about temporal affairs is forbidden, only
+    such as is superfluous and out of due order.
+
+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: _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._[145]
+
+    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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine: Lord, all my desire is before Thee, and my groaning is
+not hid from Thee!_[146] It is not before men who cannot see the heart,
+but _before Thee is all my desire_! 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: _Pray without
+ceasing_.[147] Yet can we genuflect without ceasing? Can we prostrate
+without ceasing? Can we lift up our hands without ceasing? How, then,
+does he say: _Pray without ceasing_? If by _prayer_ he meant such things
+as these then I think we could not pray without ceasing. But there is
+another prayer, an interior prayer, which is without ceasing--_desire_.
+Whatever else you do, if only you desire that _rest_[148] 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 (_Enarr. in Ps._ xxxvii. 10).
+
+_S. Augustine:_ 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!
+(_Confessions_, I. xx. 2).
+
+_S. Augustine:_ 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. 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! (_Confessions_, IX. iv. 12).
+
+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
+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 _Vita S. Thomæ_, Bollandists, March
+7, vol. i., 1865, pp. 673, 704, 712).
+
+_S. Augustine:_ 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 (_Sermon_, lxxx. 7).
+
+_S. Augustine:_ 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 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 (_Sermon_, cccliv. 8).
+
+    "Cast thy care upon the Lord, and He shall sustain thee; He
+    shall not suffer the just to waver for ever."[149]
+
+
+VII
+
+Ought We To Pray for Others?
+
+S. James, in his Epistle, says[150]: _Pray for one another that ye may
+be saved_.
+
+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[151]:
+"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."
+
+Some, however, urge that we ought not to pray for others, thus:
+
+1. We are bound in our prayer to follow the norm which our Lord
+delivered to us; but in the _Lord's Prayer_ we pray for ourselves and
+not for others, for we say: _Give us this day our daily bread_, etc.
+
+    But S. Cyprian says:[152] "We do not say _my_ Father, but _our_
+    Father, neither do we say Give _me_, but give _us_; 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."
+
+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: _If ye ask the Father anything in My Name He will give it
+you_,[153] S. Augustine says:[154] "All are heard for themselves, but
+not for all in general, hence He does not say simply: _He will give it_,
+but _He will give it you_."
+
+    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[155]: _If Moses and Samuel shall stand
+    before Me, My soul is not towards this people_. 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, _And my prayer
+    shall be turned into my bosom_,[156] the Interlinear Gloss has:
+    "That is, and even though it avail not for them, yet shall I not
+    be without my reward."
+
+3. Lastly, we are forbidden to pray for others if they are wicked,
+according to the words: _Do not thou pray for this people ... and do not
+withstand Me, for I will not hear thee_.[157] 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.
+
+    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: _No man can correct whom He
+    hath despised._[158] Wherefore also it is said: _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._[159]
+    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[160]--so neither can we refuse to anyone the suffrage of
+    our prayers.
+
+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 beseech ye therefore, help me in your prayers for me_,[161]
+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.[162] And thirdly, that those who are greater
+may not therefore be proud, but may realize that they need the suffrages
+of their inferiors.
+
+    "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."[163]
+
+
+VIII
+
+Ought We To Pray for Our Enemies?
+
+_But I say to you ... pray for them that persecute and calumniate
+you._[164]
+
+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 _Treatise on Charity_, 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.
+
+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.
+
+Some, however, argue that we ought not to pray for our enemies, thus:
+
+1. It is said in the Epistle to the Romans[165]: _What things soever
+were written were written for our learning_. But in Holy Scripture we
+find many imprecations against enemies; thus, for instance[166]: _Let
+all my enemies be ashamed, let them be turned back and be ashamed very
+speedily_. From which it would rather seem that we ought to pray against
+our enemies than for them.
+
+    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[167]; 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.
+
+2. Further, to be revenged upon our enemies means evil for our enemies.
+But the Saints seek to be avenged upon their enemies: _How long, O Lord,
+dost Thou not judge and revenge our blood on them that dwell on the
+earth?_[168] And in accordance with this we find them rejoicing in the
+vengeance taken upon sinners: _The just shall rejoice when he shall see
+the revenge._[169] It would seem, then, that we ought rather to pray
+against our enemies than for them.
+
+    But, on the contrary, as S. Augustine says:[170] "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[171]:
+    "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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ If there were no wicked folk, then for whom could we be
+supposed to pray when we are told: _Pray for your enemies_? 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 (_Sermon_, xv., _on Ps._ xxv. 8).
+
+    "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."[172]
+
+
+On the Seven Petitions of the _lord's Prayer_.
+
+The Lord's Prayer is the most perfect of all prayers, for, as S.
+Augustine says to Proba[173]: "If we pray rightly and fittingly we can
+say nothing else but what is set down in the _Lord's Prayer_." 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 _Lord's Prayer_ 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.
+
+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: _Hallowed be Thy Name_, wherein we pray for God's glory;
+and the second runs: _Thy kingdom come_, wherein we pray that we may
+come to the glory of His kingdom.
+
+But to this said end things lead us in two ways: viz., either
+_essentially_ or _accidentally_. Things which are useful for the
+attainment of that end _essentially_ lead us to it. But a thing may be
+useful as regards that end which is the possession of God in two ways:
+namely, _directly and principally_, 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: _Thy Will be done on earth as it is in
+Heaven_; also _instrumentally_ as assisting us to merit, whence the
+petition: _Give us this day our daily bread_. 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.[174] 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.[175]
+
+And we are lead, as it were, _accidentally_ 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 from the kingdom: _Neither
+fornicators, nor idolaters, ... etc., shall possess the kingdom of
+God_;[176] hence the petition: _Forgive us our trespasses_.... And the
+second impediment is temptation which hinders us from obeying the Divine
+Will; whence the petition: _And lead us not into temptation_; 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: _Deliver us from evil_.
+
+Some, however, argue that these seven petitions are not very
+appropriate, thus:
+
+1. It seems idle to pray that that may be hallowed which is already
+hallowed or holy. But the Name of God is holy: _And holy is His
+Name_.[177] Similarly, His kingdom is everlasting: _Thy kingdom_, O
+Lord, _is a kingdom of all ages_.[178] God's Will, too, is always
+fulfilled: _And all My Will shall be done_.[179] 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.
+
+    But, as S. Augustine says,[180] when we say, _Hallowed be Thy
+    Name_, 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,
+    _Thy kingdom come_, it is not as though we meant that God did
+    not reign, but, as S. Augustine says to Proba[181]: "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, _Thy Will be done_,
+    this is rightly understood to mean: May Thy precepts be obeyed
+    _on earth as in Heaven_--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.[182]
+
+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.
+
+    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.
+
+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.
+
+    S. Augustine[183], however, adapts these seven petitions to the
+    Gifts of the Holy Spirit and to the Beatitudes; he says: "If we
+    have the _fear of God_ 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 _piety_, 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 _knowledge_, 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 _fortitude_, by which they that
+    hunger are blessed, we pray that our daily bread may be given
+    us. If we have _counsel_, by which they that are merciful are
+    blessed, let us forgive our debtors that we ourselves may be
+    forgiven. If we have _understanding_, 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 _wisdom_, 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."
+
+4. Again, according to S. Luke,[184] there are only five petitions in
+the Lord's Prayer. Hence it would seem superfluous to have seven in S.
+Matthew.
+
+    But, as S. Augustine says[185]: "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, _Deliver us from evil_, in order to show us that
+    we are delivered from evil just precisely as we are not led into
+    temptation."
+
+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 _He hath first loved us_.[186] Consequently it
+seems superfluous to preface our petitions with the words _Our Father
+Who art in Heaven_, words which seem intended to stir up God's
+benevolence.
+
+    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, _Our Father_; and of His
+    pre-eminent power whereby He is able to assist us, whence we
+    say, _Who art in Heaven_.
+
+       *       *       *       *       *
+
+_Cajetan:_ The first three petitions of the _Lord's Prayer_ can also be
+referred to that which we 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 _Thine_, but in the last
+four the pronoun _our_. 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 _effectively_ is introduced into each clause by reason of
+the subjoined qualification _on earth as it is in Heaven_, 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 (_on_ 2. 2. 83. 9).
+
+_S. Augustine:_ 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 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" (_Confessions_,
+VII. x. 2).
+
+_S. Augustine:_ 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.
+
+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 sprinkling of the dew
+(_Sermon_, lvii., _on S. Matt._ vi. 7).
+
+_S. Augustine:_ When ye say _Give us this day our daily bread_, 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? (_Sermon_, lvi. 9, _on S. Matt._ vi.).
+
+_S. Augustine:_ Think not that you have no need to say _Forgive us our
+trespasses as we forgive them that trespass against us_.... 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 (_oculus a velocitate_). 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!
+(_Sermon_, lvi. 8).
+
+_S. Augustine:_ 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: _Forgive us our trespasses as we
+forgive them the trespass against us_! 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 (_Of the City
+of God_, xix. 27).
+
+    "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."[187]
+
+
+Rhythm in Honour of the Blessed Sacrament, said to have been composed by
+S. Thomas on his Death-Bed.[188]
+
+  Adoro Te devote, latens Deitas,
+  Quæ sub his figuris vere latitas;
+  Tibi se cor meum totum subjicit,
+  Quia Te contemplans totum deficit.
+
+  Visus, tactus gustus, in Te fallitur,
+  Sed auditu solo tuto creditur;
+  Credo quidquid dixit Dei Filius,
+  Nil hoc verbo veritatis verius.
+
+  In cruce latebat sola Deitas,
+  At hic latet simul et humanitas;
+  Ambo tamen credens atque confitens,
+  Peto quod petivit latro poenitens.
+
+  Plagas, sicut Thomas, non intueor,
+  Deum tamen meum Te confiteor;
+  Fac me Tibi semper magis credere,
+  In Te spem habere, Te diligere.
+
+  O memoriale mortis Domini,
+  Panis vivus, vitam præstans homini,
+  Præsta meæ menti de Te vivero,
+  Et Te illi semper dulce sapere.
+
+  Pie Pellicane Jesu Domine,
+  Me immundum munda Tuo Sanguine,
+  Cujus una stilla salvum facere
+  Totum mundum quit ab omni scelere.
+
+  Jesu Quem velatum nunc aspicio,
+  Oro fiat illud quod tam sitio,
+  Ut Te revelata cernens facie,
+  Visu sim beatus Tuæ gloriæ!
+
+(An Indulgence of 100 days for the recitation of this rhythm. _S. Congr.
+of Indulgences_, December 20, 1884.)
+
+
+X
+
+Is Prayer Peculiar to Rational Creatures?
+
+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.
+
+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.
+
+Some, however, argue that prayer cannot be peculiar to rational
+creatures, thus:
+
+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 will ask the
+Father_,[189] and the Apostle says of the Holy Spirit, _The Spirit
+Himself asketh for us_.[190]
+
+    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.
+
+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[191]: _Adore Him, all ye His Angels_.
+
+    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.
+
+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: _Who giveth to beasts their food, and to the young ravens
+that call upon Him._[192]
+
+    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.
+
+    "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."[193]
+
+
+XI
+
+Do the Saints in Heaven Pray for Us?
+
+_This is he who prayeth much for the people and for all the holy city,
+Jeremias the Prophet of God._[194]
+
+As S. Jerome says,[195] 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."
+
+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 _Approaching of Himself to
+God to intercede for us_.[196] 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?"
+
+Yet some maintain that the Blessed in Heaven do not pray for us, thus:
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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 am the God of Abraham_.[197]
+
+       *       *       *       *       *
+
+_Cajetan:_ 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?
+
+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.
+
+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
+(_on_ 2. 2. 83. 11).
+
+
+XII
+
+Should Prayer be Vocal?
+
+_I cried to the Lord with my voice, with my voice I made supplication to
+the Lord._[198]
+
+Prayer is of two kinds: public and private. _Public_ 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.
+
+_Private_ 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[199]: "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
+case with those whose minds are sufficiently prepared for devotion
+without such incentives. Thus the Psalmist says: _My heart hath said to
+Thee, My face hath sought Thee[200];_ and of Anna we are told that _she
+spoke within her heart_.[201]
+
+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: _Take away
+all iniquity and receive the good, and we will render the calves of our
+lips_.[202]
+
+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: _My heart hath been glad, and my tongue hath
+rejoiced_.[203]
+
+But it seems to some that prayer should not be vocal, thus:
+
+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.
+
+    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.
+
+2. Again, man's mind is meant to rise by prayer towards God; but words,
+and other things pertaining to the senses, keep back a man from the
+ascent of contemplation.
+
+    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.
+
+3. Lastly, prayer ought to be offered to God in secret, according to the
+words: _But thou when thou shalt pray, enter into thy chamber, and
+having shut the door, pray to thy Father in secret_;[204] whereas to
+pray vocally means to publish it abroad.
+
+    But, as S. Chrysostom says[205]: "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[206]: "To be seen by men is not wrong, but to
+    do things to be seen by men."
+
+       *       *       *       *       *
+
+_Cajetan:_ 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.
+
+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.e._, 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.
+
+Our individual need of vocal prayer arises from the necessity of
+stirring up our own devotion, and preserving it.
+
+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.
+
+And reason tells us what conditions attach to our private prayer: viz.,
+our own private devotion. 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 (_on_ 2. 2. 83. 12).
+
+_S. Augustine:_ 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! (_Confess._, IX. iv. 8).
+
+_S. Augustine:_ 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 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 (_Confess._, X. xxxiii. 50).
+
+_S. Augustine: I have cried with my whole heart, hear me, O Lord!_[207]
+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 _with his whole heart_ 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
+(_Enarr. in Ps._ cxviii., _Sermon_, xxix. 1).
+
+    "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."[208]
+
+
+XIII
+
+Must Prayer necessarily be Attentive?
+
+That even holy men sometimes suffer distraction of mind when at prayer
+is clear from the words: _My heart hath forsaken me!_[209]
+
+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 _more readily_
+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 _at all_. 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 _merit_; 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.
+
+The second effect of prayer is peculiar to it, and that is to _obtain
+favours_; 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; for, as S. Gregory says,
+God hears not the prayer of a man who when he prays does not give heed
+to God.[210]
+
+The third effect of prayer is that which it immediately and actually
+brings about, namely, the _spiritual refreshment of the soul_; and to
+attain this end attention is necessarily required in prayer. Whence it
+is said, _If I pray in a tongue my understanding is without fruit_.[211]
+
+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.[212]
+
+Some, however, argue that prayer must of necessity be attentive, thus:
+
+1. It is said in S. John's Gospel[213]: _God is a spirit, and they that
+adore Him must adore Him in spirit and truth_. But inattentive prayer is
+not _in spirit_.
+
+    But he prays _in spirit and in truth_ who comes to pray moved by
+    the impulse of the Spirit, even though, owing to human
+    infirmity, his mind afterwards wanders.
+
+2. But again, prayer is "the ascent of the mind towards God." But when
+prayer is inattentive the mind does not ascend towards God.
+
+    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.
+
+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[214]: "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."
+
+    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 _Rule_[215]: "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.
+
+    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."
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 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.
+
+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[216]--viz., that _all our prayers should tend to the attainment of
+grace and glory_. 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 (_on_ 2. 2. 83. 13).
+
+_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._[217] 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,
+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 _Thou, O Lord, art sweet and mild_! 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 _Thou, O Lord, art sweet and mild_ (_Enarr.
+in Ps._ lxxxv. 7).
+
+_S. Augustine: Praise the Lord, O my soul!_[218] 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, 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: _Praise the Lord, O my soul!_ 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 will praise the Lord in
+my life!_ Why does it say _in my life_? Why? Because now I am in my
+death!
+
+Rouse yourself, then, and say: _Praise the Lord, O my soul!_ 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
+_while we are in the body we are absent from the Lord_.[219] And why do
+you thus praise the Lord so imperfectly and with so little fixity of
+attention? Ask Holy Scripture: _The corruptible body weigheth down the
+soul, and the earthly_ _habitation presseth down the mind that museth
+upon many things._[220] 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 will praise the Lord in my life!_ (_Enarr in Ps._
+cxlv. 1).
+
+    "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."[221]
+
+_S. Thomas:_ 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 _Lord's
+Prayer_ 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 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.
+
+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 (_Commentary on 1 Cor._ xiv. 14).
+
+
+XIV
+
+Should our Prayers be Long?
+
+It would seem that we ought to pray continuously, for our Lord said: _We
+ought always to pray and not to faint[222];_ so also S. Paul: _Pray
+without ceasing_.[223]
+
+But we must notice that when we speak of prayer we can mean either
+prayer _considered in itself_ or the _cause of prayer_. Now the _cause
+of prayer_ is 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: _whether you eat or whether you drink, or whatsoever else you do,
+do all to the glory of God_.[224] 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."
+
+But _prayer considered in itself_ 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."
+
+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 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."
+
+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.
+
+Some, however, argue that our prayers ought not to be continual, thus:
+
+1. Our Lord said[225]: _And when you are praying speak not much_. 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.
+
+    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 _He passed the whole night in the prayer
+    of God_[226]; and, again, that _being in an agony He prayed the
+    longer_,[227] 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."
+
+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[228]: _One thing I have asked of the
+Lord, this will I seek after._ Whence it would seem to follow that our
+prayers are acceptable to God just in proportion to their brevity.
+
+    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.
+
+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: _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_.[229] But God Himself has assigned
+limits to our prayer by instituting the _Lord's Prayer_, as is evident
+from the words: _Thus shalt thou pray_.[230] Hence we ought not to
+extend our prayer beyond these limits.
+
+    But our Lord did not institute this prayer with a view to tying
+    us down exclusively to 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.
+
+4. And lastly, with regard to the words of our Lord _that we ought
+always to pray and not to faint_,[231] and those of S. Paul, _Pray
+without ceasing_,[232] 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.
+
+    "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."[233]
+
+
+XV
+
+Is Prayer Meritorious?
+
+On the words of the Psalmist, _My prayer shall be turned into my
+bosom_,[234] 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." A reward, however, can only be due to merit. Prayer, then, is
+meritorious.
+
+       *       *       *       *       *
+
+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.
+
+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[235]: "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,
+since it is He Who in His loving-kindness stirs them up so that they
+weary not in prayer."
+
+       *       *       *       *       *
+
+But some say that prayer cannot be meritorious, thus:
+
+1. Merit proceeds from grace, but prayer precedes grace, since it is
+precisely by prayer that we win grace: _Your Father from Heaven will
+give the Good Spirit to them that ask Him_.[236]
+
+    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.[237]
+
+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.[238]
+
+    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 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[239]:
+    "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.[240] Yet even here hindrance may arise if a man
+    does not persevere in asking; hence S. Basil says[241]: "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.
+
+3. Lastly, prayer essentially reposes upon faith, as S. James says: _But
+let him ask in faith, nothing wavering_.[242] 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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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! (_Enarr. in Ps._ xxvi.).
+
+_S. Augustine:_ 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 (_Ep._ cxxx. _ad Probam_).
+
+    "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."[243]
+
+
+XVI
+
+Do Sinners gain Anything From God by their Prayers?
+
+S. Augustine says[244]: "If God did not hear sinners, in vain would the
+publican have said, _God be merciful to me a sinner_"; and S. Chrysostom
+says[245]: "_Every one that asketh receiveth_--that is, whether he be
+just man or sinner." Hence the prayers of sinners do win something from
+God.
+
+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.[246] 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 above-mentioned conditions
+are observed--namely, that he prays for himself, for things needful for
+his salvation, that he prays devoutly and perseveringly.
+
+Some, however, maintain that sinners do not by their prayers win
+anything from God, thus:
+
+1. It is said in the Gospel,[247] _Now we know that God doth not hear
+sinners_; and this accords with those words of _Proverbs[248]; He that
+turneth away his ears from hearing the law, his prayer shall be an
+abomination_. But a prayer which is "an abomination" cannot win anything
+from God.
+
+    But, as S. Augustine remarks,[249] 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."
+
+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[250] on
+the words, _Having an appearance of piety, but denying the power
+thereof_, is "the _power_ 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.
+
+    But though a sinner cannot pray piously in the sense that his
+    prayer springs from the 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.
+
+3. Lastly, S. Chrysostom says[251]: "The Father does not readily hear
+prayers not dictated by the Son." But in the prayer which Christ
+dictated it is said: _Forgive us our debts as we also forgive our
+debtors_, 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.
+
+    But, as we have explained above, the _Lord's Prayer_ 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 words of
+    Ecclesiasticus[252]: _Forgive thy neighbour if he hath hurt
+    thee, and then shall thy sins be forgiven to thee when thou
+    prayest._
+
+    "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."[253]
+
+
+XVII
+
+Can We rightly term Supplications," "Prayers," "Intercessions," and
+"Thanksgivings," parts of Prayer?
+
+The Apostle says to Timothy[254]: _I desire therefore first of all that
+supplications, prayers, intercessions, and thanksgivings be made by all
+men._
+
+For prayer three things are required: first of all, that he who prays
+come nigh to God; and this is signified by the name _prayer_, for prayer
+is "the uplifting of the mind towards God." Secondly, petition is
+required, and is signified by the word _postulation_; now a petition may
+be set forth in definite terms--and this some term _postulation_,
+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 _supplication_; or, again,
+the fact in question may be simply narrated, as in S. John[255]: _He
+whom Thou lovest is sick_, and this some call _insinuation_. And
+thirdly, there is required a reason for asking for what we pray for, and
+this 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: _Incline Thine ear and hear ... for
+Thine own sake, O my God_;[256] to this belongs _obsecration_--namely,
+an appeal to sacred things, as when we say: _By Thy Nativity, deliver
+us, O Lord_! 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
+_Collect_.[257] Hence the Gloss[258] says that in the Mass
+"_Obsecrations_ are the prayers which precede the Consecration," for in
+them we commemorate certain sacred things; "in the Consecration itself
+we have _prayers_," for then the mind is especially uplifted towards
+God; "but in the subsequent petitions we have _postulations_, and at the
+close _thanksgivings_." These four parts of prayer may be noticed in
+many of the Church's _Collects_: thus in the _Collect_ for Trinity
+Sunday, the words _Almighty and Everlasting God_ signify the uplifting
+of the soul in prayer to God; the words: _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_, signify giving of thanks; the words: _Grant, we beseech Thee,
+that by perseverance in this same faith we may be ever defended from all
+adversities_, signify postulation; while the closing words: _Through our
+Lord Jesus Christ_, etc., signify obsecration.
+
+In the _Conferences of the Fathers_, however,[259] we read:
+"_Obsecration_ is imploring pardon for sin; _prayer_ is when we make
+vows to God; _postulation_ is when we make petition for others; _giving
+of thanks_, those ineffable outpourings by which the mind renders thanks
+to God." But the former explanation is preferable.
+
+Some, however, object to these divisions of prayer, thus:
+
+1. _Obsecration_ is apparently _to swear by someone_, whereas Origen
+remarks[260]: "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."
+
+    But it is sufficient to remark that _obsecration_ is not a
+    swearing by, or adjuring of God, as though to compel Him, for
+    this is forbidden, but to implore His mercy.
+
+2. Again, S. John Damascene says[261] that prayer is "the asking God for
+things that are fitting." Hence it is not exact to distinguish _prayers_
+from _postulations_.
+
+    But prayer, generally considered, embraces all the
+    above-mentioned parts; when, however, we distinguish one part
+    against another, _prayer_, properly speaking, means the
+    uplifting of the mind to God.
+
+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.
+
+    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 _obsecration_
+    precedes _prayer_, for it is from dwelling upon the Divine
+    Goodness that we venture to approach to Him.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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.
+
+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 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
+(_on_ 2. 2. 83. 17.)
+
+       *       *       *       *       *
+
+_S. Augustine: And David went in and sat before the Lord[262]; and
+Elias, casting himself down upon the earth, put his face between his
+knees._[263] 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: _The Publican standing afar off_. We pray, too, on our knees,
+as we read in the Acts of the Apostles;[264] 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[265]: _Every night I will wash
+my bed, I will water my couch with my tears_. 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, 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 (_Of Divers Questions_, iv.).
+
+    "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?"[266]
+
+FOOTNOTES:
+
+[98] _Etymologies_, x., _sub litt._ O.
+
+[99] Ps. xxxviii. 13.
+
+[100] _Ethics_, I. xiii. 15.
+
+[101] Rabanus Maurus, _De Universis_, vi. 14.
+
+[102] _On the Orthodox Faith_, iii. 24.
+
+[103] Ps. x. 17.
+
+[104] Isa. lxv. 24.
+
+[105] _Of the Divine Names_, vi. 1.
+
+[106] Ps. xxvi. 4.
+
+[107] Art. XV.
+
+[108] Isa. lxiv. 8, 9.
+
+[109] xviii. 1.
+
+[110] Mal. iii. 14.
+
+[111] _Dialogue_, i. 8.
+
+[112] S. Matt. vi. 32.
+
+[113] 1 Kings xv. 29.
+
+[114] _Of Good Deeds_, ii. 1.
+
+[115] _Hom._ II., _On Prayer_; also _Hom._ XXX., _On Genesis_.
+
+[116] Eph. i. 4.
+
+[117] Ps. lxx. 17, 18.
+
+[118] S. Matt. vii. 7.
+
+[119] Ps. cxx. 4.
+
+[120] S. Matt. vi. 8.
+
+[121] Ps. ciii. 33, 34.
+
+[122] Ps. lxxxiii. 12.
+
+[123] viii. 4.
+
+[124] 1 Cor. xiv. 15.
+
+[125] _On Care for the Dead_, chaps, xiii., xv., xvi.
+
+[126] _Moralia in Job_, xii. 14.
+
+[127] Ps. lxvi.
+
+[128] S. Matt. vi. 9-13; S. Luke xi. 2-4.
+
+[129] _Of Socrates the Philosopher_, vii. 21.
+
+[130] Ps. lxxix. 4.
+
+[131] Ps. cxviii. 35.
+
+[132] _On the Orthodox Faith_, iii. 24.
+
+[133] iv. 3.
+
+[134] Rom. viii. 26.
+
+[135] S. John iv. 24.
+
+[136] 1 Tim. ii. 4.
+
+[137] Isa. lxiii. 15, 16.
+
+[138] xxx. 8.
+
+[139] _Ep._, CXXX., chap. xii.
+
+[140] _Ethics_, I. vii. 15.
+
+[141] _Ep._, CXXX., chap. vi.
+
+[142] S. Matt. vi. 33.
+
+[143] _On the Sermon on the Mount_, II. x. 1.
+
+[144] S. Matt. vi. 25.
+
+[145] 2 Cor. iv. 18.
+
+[146] Ps. xxxvii. 10.
+
+[147] 1 Thess. v. 17.
+
+[148] Heb. iv. 3.
+
+[149] Ps. liv. 23.
+
+[150] v. 16.
+
+[151] _Opus Imperf. in Matthæum, Hom._ XIV.
+
+[152] _On the Lord's Prayer._
+
+[153] S. John xvi. 23.
+
+[154] _Tractatus in Joannem_, 102.
+
+[155] xv. 1.
+
+[156] Ps. xxxiv. 13.
+
+[157] Jer. vii. 16.
+
+[158] Eccles. vii. 14.
+
+[159] 1 John v. 16.
+
+[160] _De Correptionibus et Gratia_, cap. xv.
+
+[161] Rom. xv. 30.
+
+[162] 1 Cor. i. 11.
+
+[163] S. John xxii. 24.
+
+[164] S. Matt. v. 44.
+
+[165] xv. 4.
+
+[166] Ps. vi. 11.
+
+[167] _On the Sermon on the Mount_, i. 21.
+
+[168] Apoc. vi. 10.
+
+[169] Ps. lvii. 11.
+
+[170] _On the Sermon on the Mount_, i. 22, and _Questions on the
+Gospels_, II., xlv.
+
+[171] _Questions on the Old and New Testament, Qu._ lxviii.
+
+[172] Ecclus. xxxvi. 1-3.
+
+[173] _Ep._ cxxx. 12.
+
+[174] _Ep._ cxxx. 11.
+
+[175] _Comment. on S. Matthew_, vi.
+
+[176] 1 Cor. vi. 9, 10.
+
+[177] S. Luke i. 49.
+
+[178] Ps. cxliv. 13.
+
+[179] Isa. xlvi. 10.
+
+[180] _On the Sermon on the Mount_, ii. 5.
+
+[181] _Ep._ cxxx. 11.
+
+[182] _Enchiridion_, 115.
+
+[183] _On the Sermon on the Mount_, ii. 11.
+
+[184] xi. 2-4.
+
+[185] _Enchiridion_, 116.
+
+[186] 1 John iv. 19.
+
+[187] S. John xvii. 1-3.
+
+[188] See Touron, O.P., _Vie de S. Thomas d'Aquin_, p. 254; Paris, 1740.
+
+[189] S. John xiv. 16.
+
+[190] Rom. viii. 26.
+
+[191] xcvi. 7.
+
+[192] Ps. cxlvi. 9.
+
+[193] Ecclus. xxxvi. 18, 19.
+
+[194] 2 Macc. xv. 14.
+
+[195] _Contra Vigilantium_, vi.
+
+[196] _Heb._ vii. 25. S. Thomas is quoting from memory.
+
+[197] Exod. iii. 6.
+
+[198] Ps. cxli. 1.
+
+[199] _Ep._ cxxx. 9.
+
+[200] Ps. xxvi. 8.
+
+[201] 1 Kings i. 13.
+
+[202] Osee xiv. 3.
+
+[203] Ps. xv. 9.
+
+[204] S. Matt. vi. 6.
+
+[205] _Opus Imperf. Hom. XIII. in Matt._
+
+[206] _On the Sermon on the Mount_, ii. 3.
+
+[207] Ps. cxviii. 145.
+
+[208] Ps. lxxxv. 1-5.
+
+[209] Ps. xxxix. 13.
+
+[210] Implicitly, _Moralia in Job_, xxii. 13; but see Hugh of S. Victor,
+_Exposition of the Rule of S. Augustine_, iii.
+
+[211] 1 Cor. xiv. 14.
+
+[212] _Of the Manner of Prayer_, ii.
+
+[213] iv. 24.
+
+[214] _On the Monastic Constitutions_, chap. i.
+
+[215] _Ep._ cxxi.
+
+[216] Art. IV.
+
+[217] Ps. lxxv. 4, 5.
+
+[218] Ps. cxlv. 1.
+
+[219] 2 Cor. v. 6.
+
+[220] Wisd. ix. 15.
+
+[221] Ps. cxlii. 4-7.
+
+[222] S. Luke xviii. 1.
+
+[223] 1 Thess. v. 17.
+
+[224] 1 Cor. x. 31.
+
+[225] S. Matt. vi. 7.
+
+[226] S. Luke vi. 12.
+
+[227] S. Luke xxii. 43.
+
+[228] Ps. xxvi. 4.
+
+[229] Exod. xix. 21.
+
+[230] S. Matt. vi. 9.
+
+[231] S. Luke xviii. 1.
+
+[232] 1 Thess. v. 17.
+
+[233] Ps. xxxii. 20-22.
+
+[234] Ps. xxxiv. 13.
+
+[235] _On the Sermon on the Mount_, Sermon CV. i.
+
+[236] St. Luke vi. 13.
+
+[237] _On Perseverance_, chap. xxiii.
+
+[238] 2 Cor. xii. 7-9.
+
+[239] S. Prosper, _The Book of Sentences gleaned from S. Augustine_,
+Sent. 212.
+
+[240] _Tractatus in Joannem_, 102.
+
+[241] _Monastic Constitutions_, chap, i.
+
+[242] i. 6.
+
+[243] Ps. xxxviii. 13, 14.
+
+[244] _Tractatus in Joannem_, 44.
+
+[245] _Opus Imperf. in Matt., Hom._ XVIII.
+
+[246] _Tractatus in Joannem_, 73; and _De Verbis Domini_, Sermon cccliv.
+7.
+
+[247] S. John ix. 31.
+
+[248] xxviii. 8.
+
+[249] _Tractatus in Joannem_, 44.
+
+[250] Implicitly in the old interlinear Gloss on 2 Tim. iii. 5.
+
+[251] _Opus Imperf. in Matt., Hom._ XIV.
+
+[252] xxviii. 2.
+
+[253] Ps. xxxvi. 23-25.
+
+[254] 1 Tim. ii. 1.
+
+[255] xi. 3.
+
+[256] Dan. ix. 18, 19.
+
+[257] Friday in the September Ember days.
+
+[258] The Ordinary Gloss on the words _obsecrations_, _prayers_, etc.,
+in 1 Tim. ii. 1.
+
+[259] _Collat._, IX., chaps. xi-xiii.
+
+[260] _Tractatus_ xxxv. _in Matt._
+
+[261] _De Orthodoxa Fide_, iii. 24.
+
+[262] 2 Kings vii. 18.
+
+[263] 3 Kings xviii. 42.
+
+[264] vii. 59; xx. 36.
+
+[265] vi. 7.
+
+[266] Ps. liv. 1-7.
+
+
+
+
+FROM THE SUPPLEMENT TO THE SUMMA--QUESTION LXXII
+
+OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN
+
+  I. Are the Saints cognizant of our Prayers?
+ II. Ought we to appeal to the Saints to intercede for us?
+III. Are the Saints' Prayers to God for us always heard?
+
+
+I
+
+Are the Saints cognizant of our Prayers?
+
+On those words of Job,[267] _Whether his children come to honour or
+dishonour, he shall not understand_, 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."[268]
+
+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."[269] 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 that the souls of the Saints do
+know our prayers and other things which concern us.
+
+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.[270]
+The Saints, then, know what concerns us.
+
+       *       *       *       *       *
+
+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 _comprehend_ 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 _comprehended_ 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."[271] Each 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.[272] 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.
+
+Some, however, maintain that the Saints do not know our prayers, thus:
+
+1. On the words of Isaias,[273] _Thou art our Father, and Abraham hath
+not known us, and Israel hath been ignorant of us_, 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 _On
+Care for the Dead_, 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.
+
+    But these words of S. Augustine are to be understood of the
+    natural knowledge of the 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.
+
+2. In 4 Kings xxii. 20, it is said to Josias the king:
+_Therefore_--because, that is, thou didst weep before Me--_I will gather
+thee to thy fathers ... that thy eyes may not see all the evils which I
+will bring upon this place_. 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.
+
+    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.
+
+    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 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.[274]
+
+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.
+
+    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.
+
+4. Further, just as the Saints after death see the Word, so also do the
+Angels, for of them it is said: _Their Angels in Heaven always see the
+face of My Father Who is in Heaven_.[275] 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.[276] Consequently, neither do the Saints, although they see the
+Word, know in It our prayers and other things which concern us.
+
+    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.
+
+5. Lastly, God alone is the Searcher of hearts. But prayer is
+essentially an affair of the heart. Consequently God alone knows our
+prayers.
+
+    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.
+
+
+II
+
+Ought we to appeal to the Saints to intercede for us?
+
+In the Book of Job,[277] it is said: _Call now, if there be any that
+will answer thee; and turn to some of the Saints_. And on this S.
+Gregory says: "It is our business to call, and to beseech God in humble
+prayer."[278] When, then, we desire to pray to God, we ought to turn to
+the Saints that they may pray for us.
+
+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 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_.[279] Much more,
+then, should we ask the Saints who are in our Fatherland to help us by
+their prayers to God.
+
+Moreover, the common custom of the Church confirms this, since in her
+Litanies she asks the prayers of the Saints.
+
+       *       *       *       *       *
+
+In the words of Denis,[280] "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 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.
+
+       *       *       *       *       *
+
+But some say that we should not ask the Saints to pray for us, thus:
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+3. Christ, even as man, is termed _the Saint of Saints_;[281] 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.
+
+    But prayer is an act. And acts belong to individual beings.
+    Consequently, if we were to say, _Christ, pray for us_, 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, _Christ, pray for us_, but
+    _Christ, hear us_, or _Christ, have mercy on us_.
+
+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.
+
+    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.
+
+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, 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.
+
+    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.
+
+
+III
+
+Are the Saints' Prayers to God for us always heard?
+
+In 2 Maccabees xv. 14 it is said: _This is he that prayeth much for the
+people, and for all the Holy City, Jeremias the prophet of God_; and
+that his prayer was heard is evident from what follows, for _Jeremias
+stretched forth his right hand and gave to Judas a sword of gold,
+saying: Take this holy sword, a gift from God_, etc.
+
+Further, S. Jerome says[282]: "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 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?"
+
+Moreover, the Church's custom confirms this, for she frequently asks to
+be helped by the prayers of the Saints.
+
+       *       *       *       *       *
+
+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 _antecedent_ will of
+God, according to which _He wills all men to be saved_: 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.
+
+But some maintain that the Saints' prayers for us are not always heard,
+thus:
+
+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 _that
+they should rest for a little time till_ the number of _their brethren
+should be filled up_.[283] Much less, then, are their prayers heard for
+things that do not concern them.
+
+    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,[284] _How long, O Lord_, 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."
+
+2. It is said in Jeremias[285]: _If Moses and Samuel shall stand before
+Me, My soul is not towards this people_. The Saints, then, are not
+always heard when they pray for us to God.
+
+    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 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.
+
+3. The Saints in our Fatherland are said to be the equals of the
+Angels.[286] But the Angels are not always heard in their prayers to
+God, as is evident from Daniel[287]: _I am come for thy words. But the
+Prince of the kingdom of the Persians resisted me one and twenty days._
+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.
+
+    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 ever look towards
+    that Will, they never desire what they cannot obtain,"[288] and
+    hence never ask for it. Whence it is clear that their prayers
+    are always heard.
+
+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.
+
+    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.
+
+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.
+
+    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, _On the Predestination of the
+    Saints_,[289] and S. Gregory in his _Dialogues_,[290] 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.
+
+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 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.
+
+    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.
+
+FOOTNOTES:
+
+[267] xiv. 21.
+
+[268] _Moralia in Job_, xii. 14.
+
+[269] _Dialogue_, li. 35.
+
+[270] _Contra Vigilant._, vi.
+
+[271] S. Augustine: _Of the Trinity_, xiii. 5.
+
+[272] _Of the Heavenly Hierarchy_, iii.
+
+[273] lxiii. 16.
+
+[274] _De Cura Mortuorum_, 13, 14, 15.
+
+[275] S. Matt, xviii. 10.
+
+[276] _Of the Heavenly Hierarchy_, vii.; and _Of the Ecclesiastical
+Hierarchy_, vi.
+
+[277] v. 1.
+
+[278] _Moralia in Job_, v. 30.
+
+[279] Rom. xv. 30.
+
+[280] _Of the Ecclesiastical Hierarchy_, v.
+
+[281] Dan. ix. 14.
+
+[282] _Ep. contra Vigilantium_, vi.
+
+[283] Apoc. vi. 11.
+
+[284] vi. 10.
+
+[285] xv. 1.
+
+[286] S. Matt. xxii. 30.
+
+[287] x. 12-13.
+
+[288] _Moralia on Job_, xvii. 12.
+
+[289] _De Dono Perseverantiæ_, xxii.
+
+[290] i. 8.
+
+
+
+
+QUESTION CLXXIX
+
+OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE
+
+ I. May Life be fittingly divided into the Active and
+        the Contemplative?
+      S. Augustine, _De Consensu Evangelistarum_, I., iv. 8
+          " _Tractatus, cxxiv. 5, in Joannem_
+II. Is this division of Life into the Active and the
+        Contemplative a sufficient one?
+      S. Augustine, _Of the Trinity_, I., viii. 17
+
+
+I
+
+May Life be fittingly divided into the Active and the Contemplative?
+
+S. Gregory the Great says[291]: "There are two kinds of lives in which
+Almighty God instructs us by His Sacred Word--namely, the active and the
+contemplative."
+
+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 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.
+
+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 _Ethics of Aristotle_.[292]
+
+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.
+
+       *       *       *       *       *
+
+Some, however, repudiate this division, thus:
+
+1. The soul is by its essence the principle of life; thus the
+Philosopher says[293]: "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.
+
+    But the peculiar nature of every individual thing--that which
+    makes it actually be--is the principle of its own proper action;
+    consequently _to live_ is said to be the very _being_ of living
+    things, and this because living things--by the very fact that
+    they exist through such a nature--act in such a way.
+
+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.[294] But we live before
+we understand; for life is primarily in living things by their
+vegetative soul, as also the Philosopher says.[295] Therefore life is
+not fittingly divided according to contemplation and action.
+
+    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.
+
+3. Lastly, the word "life" implies motion, as is clear from Denis the
+Areopagite.[296] But contemplation more especially consists in repose,
+according to the words: _When I go into my house I shall repose myself
+with her (Wisdom)_.[297]
+
+    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.[298] It is in this sense, too, that Denis[299]
+    assigns three movements to the soul in contemplation: the
+    direct, the circular, and the oblique.[300]
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 _through a
+mirror in a dark manner_, and enjoys _in part_ a certain glimpse of the
+Unchangeable Truth (_De Consensu Evangelistarum_, I., iv. 8).
+
+    "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."[301]
+
+_S. Augustine:_ 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
+_through a glass and in a dark manner_ 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 _turneth away from evil and doth good_, 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, the other is better--and in Blessedness (_Tractatus_, cxxiv.
+5, _in Joannem_).
+
+  "Jesu nostra Redemptio
+  Amor et Desiderium!
+  Deus Creator omnium,
+  Homo in fine temporum!"
+
+
+II
+
+Is this division of Life into the Active and the Contemplative a
+sufficient one?
+
+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.[302] But if there were more than two kinds of life, these
+significations would not be fitting.
+
+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.
+
+But some argue that this division is not a sufficient one, thus:
+
+1. The Philosopher[303] 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.
+
+    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.
+
+2. Again, S. Augustine[304] 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.
+
+    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.
+
+3. Lastly, men's lives are diversified according to their various
+occupations. But there are more than two classes of human occupations.
+
+    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.
+
+       *       *       *       *       *
+
+_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_;[305] but until that shall come to pass _we see now through a
+glass in a dark manner_--that is, in images as it were--_but then face
+to face_.[306] This, indeed, is the contemplation that is promised to
+us, the goal of all our actions, the eternal perfection of all our joys.
+For _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_.[307] And as He said to His servant Moses: _I am Who
+am ... thus shalt thou say to the children of Israel: He Who is hath
+sent me to you_,[308] even that shall we contemplate when we live in
+eternity. Thus, too, He says: _This is eternal life, that they may know
+Thee, the only True God, and Jesus Christ Whom Thou hast sent_.[309] And
+this shall be when the Lord shall come and _bring to light the hidden
+things of darkness_,[310] when the gloom of our mortal corruption shall
+have passed away. Then will be our "morning," that "morning" of which
+the Psalmist says: _In the morning I will stand before Thee and I will
+see_.[311] ... Then, too, will come to pass that which is written: _Thou
+shall fill me with joy with Thy countenance_.[312] 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: _Show us the Father,
+and it is enough for us!_[313] ... Such contemplation, indeed, is the
+reward of faith, and for this reward's sake are our hearts purified by
+faith, as it is written: _Purifying their hearts by faith_[314] (_De
+Trinitate_, I., viii. 17).
+
+    "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."[315]
+
+FOOTNOTES:
+
+[291] Hom. XIV., _On Ezechiel_.
+
+[292] IX., xii. 21.
+
+[293] _De Anima_, II., iv. 4.
+
+[294] _De Anima_, III., x. 2.
+
+[295] _Ibid._, II., iv. 2.
+
+[296] _Of the Divine Names_, vi.
+
+[297] Wisd. viii. 16.
+
+[298] _De Anima_, III., vii. 1.
+
+[299] _Of the Divine Names_, IV., i. 7.
+
+[300] For a commentary on this passage of S. Denis, see Qu. CLXXX., Art.
+6, pp. 203-210.
+
+[301] Ps. xv. 5-6.
+
+[302] _Moralia in Job_, vi. 18; and _Hom._ XIV., _On Ezechiel_.
+
+[303] _Ethics_, I., v. 21.
+
+[304] _Of the City of God_, xix. 2 and 19.
+
+[305] Col. iii. 3-4.
+
+[306] 1 Cor. xiii. 12.
+
+[307] 1 John iii. 2.
+
+[308] Exod. iii. 14.
+
+[309] S. John xvii. 3.
+
+[310] 1 Cor. iv. 5.
+
+[311] Ps. v. 5.
+
+[312] Ps. xv. 11.
+
+[313] S. John xiv. 8.
+
+[314] Acts xv. 9.
+
+[315] Ps. xxiv. 6-11.
+
+
+
+
+QUESTION CLXXX
+
+OF THE CONTEMPLATIVE LIFE
+
+   I. Is the Contemplative Life wholly confined to the Intellect,
+            or does the Will enter into it?
+        S. Thomas, _On the Beatific Vision_, I., xii. 7
+            _ad 3m_
+  II. Do the Moral Virtues pertain to the Contemplative Life?
+        S. Augustine, _Of the City of God_, xix. 19
+ III. Does the Contemplative Life comprise many Acts?
+        S. Augustine, _Of the Perfection of Human
+                    Righteousness_, viii. 18
+              " _Ep._, cxxx. _ad probam_
+  IV. Does the Contemplative Life consist solely in the
+            Contemplation of God, or in the Consideration
+            of other Truths as well?
+        S. Augustine, _Sermon_, CLXIX., xiv. 17
+             " _Ep._, cxxx. _ad probam_
+   V. Can the Contemplative Life attain, according to the State of
+            this Present Life, to the Contemplation
+            of the Divine Essence?
+        S. Augustine, _Of the Sermon on the Mount_, II.,
+                    ix. 35
+  VI. Is the Act of Contemplation rightly distinguished according
+            to the three kinds of Motion--Circular, Direct,
+            and Oblique?
+ VII. Has Contemplation its Joys?
+VIII. Is the Contemplative Life lasting?
+        S. Augustine, _Sermon_, cclix., _On Low Sunday_
+
+
+I
+
+Is the Contemplative Life wholly confined to the Intellect, or does the
+Will enter into it?
+
+S. Gregory the Great says[316]: "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.
+
+       *       *       *       *       *
+
+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.
+
+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 _Where thy treasure is there is thy heart
+also_,--and sometimes out of love of that very knowledge which follows
+from its consideration. For this reason S. Gregory[317] makes the
+contemplative 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.
+
+       *       *       *       *       *
+
+Some, however, urge that the contemplative life lies wholly in the
+intellect, thus:
+
+1. The Philosopher says[318]: "The end of contemplation is truth." But
+truth belongs wholly to the intellect.
+
+    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.
+
+2. Again, S. Gregory says[319]: "Rachel, whose name is interpreted 'the
+Beginning seen,' signifies the contemplative life." But the vision of a
+principle, or beginning, belongs to the intellect.
+
+    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[320]: "The contemplative life, trampling underfoot
+    all cares, ardently yearns to look upon the face of the
+    Creator."
+
+3. S. Gregory says[321]: "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.
+
+    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.
+
+    "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 the King in His beauty, they shall see the land far
+    off."[322]
+
+       *       *       *       *       *
+
+_S. Thomas:_ 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 enjoy Him, satisfying their yearnings with That Which is The
+Ultimate End (_Summa Theologica_, I., xii. 7, _ad 3m_).
+
+    "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."[323]
+
+
+II
+
+Do the Moral Virtues pertain to the Contemplative Life?
+
+The moral virtues are directed towards external actions, and S. Gregory
+says[324]: "It belongs to the contemplative life to abstain from all
+external action." Hence the moral virtues do not pertain to the
+contemplative life.
+
+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 with the
+moral virtues."[325] Hence he also says[326] that moral virtues pertain
+to active, not to contemplative happiness.
+
+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.
+
+Consequently the moral virtues do pertain to the contemplative life, but
+by way of disposition thereto.
+
+       *       *       *       *       *
+
+But some maintain that the moral virtues do pertain to the contemplative
+life, thus:
+
+1. S. Gregory says[327]: "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 _Love is the fulfilling of the Law_.[328]
+Consequently it would seem that the moral virtues do pertain to the
+contemplative life.
+
+    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 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.
+
+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: _Blessed are the clean of heart, for they shall see God_,[329]
+and again: _Follow peace with all men with holiness, without which no
+man shall see God_.[330]
+
+    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: _The work of
+    justice shall be peace_[331] inasmuch, that is, as a man, by
+    refraining from injuring others, removes occasions of strife and
+    disturbance.
+
+3. Lastly, S. Gregory says[332]: "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 _She was well-favoured and of a beautiful
+countenance_.[333] But the beauty of the soul, as S. Ambrose remarks,
+depends upon the moral virtues and especially on that of
+temperance.[334]
+
+    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:
+    _And I became a lover of her beauty_.[335] 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.[336]
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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 _all things are vain under
+the sun_. 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 (_Of the City of God_, xix. 19).
+
+    "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."[337]
+
+
+III
+
+Does the Contemplative Life comprise many Acts?
+
+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.
+
+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,[338] 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.
+
+Some, however, maintain that many acts pertain to the contemplative
+life, thus:
+
+1. Richard of S. Victor[339] distinguishes between contemplation,
+meditation, and thought. But these all seem to belong to the
+contemplative life.
+
+    But _thought_, 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 _thought_ 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,[340] every operation of the intellect may be termed
+    _thought_. _Meditation_, again, seems to refer to the process of
+    reasoning from principles which have to do with the truth we
+    desire to contemplate. And _contemplation_, according to S.
+    Bernard,[341] means the same thing, although, according to the
+    Philosopher,[342] every operation of the intellect may be termed
+    "consideration." But _contemplation_ is concerned with the
+    simple dwelling upon the truth itself. Hence Richard of S.
+    Victor says[343]: "_Contemplation_ is the soul's clear, free,
+    and attentive dwelling upon the truth to be perceived;
+    _meditation_ is the outlook of the soul occupied in searching
+    for the truth; _thought _ is the soul's glance, ever prone to
+    distraction."
+
+2. Further, the Apostle says: _But we all, beholding the glory of the
+Lord with open face, are transformed into the same image from glory to
+glory._[344] But this refers to the contemplative life; therefore,
+besides the three things already mentioned--namely, contemplation,
+meditation and thought,--_speculation_, too, enters into the
+contemplative life.
+
+    But _speculation_, as S. Augustine's Gloss has it,[345] "is
+    derived from _speculum_, a 'mirror,' not from _specula_, 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
+    _speculation_ seems reducible to _meditation_.
+
+3. Again, S. Bernard says[346]: "The first and chiefest contemplation is
+the marvelling at God's Majesty." But to "marvel" is, according to S.
+John Damascene,[347] a species of fear. Consequently it seems that many
+acts belong to contemplation.
+
+    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.
+
+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 _sitting at the
+Lord's feet, she heard His word_.[348]
+
+    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 called upon God, and the spirit of
+    Wisdom came upon me_.[349] 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.
+
+
+  "Uni trinoque Domino
+  Sit sempiterna gloria!
+  Qui vitam sine termino
+  Nobis donet in Patria!"
+
+       *       *       *       *       *
+
+_S. Augustine:_ As long, then, as _we are absent from the Lord, we walk
+by faith and not by sight_,[350] whence it is said: _The just man shall
+live in his faith._[351] 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 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 (_De Perfectione justitiæ Hominis_, viii.
+18).
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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: _Happy is that people
+whose God is the Lord!_[352] Oh, that we may be counted amongst _that
+people_! Oh, that we may be enabled to contemplate Him, and may come one
+day to live with Him unendingly! _The end of the commandment is charity
+from a pure heart and a good conscience, and an unfeigned faith._[353]
+And among these three, hope stands for _a good conscience_. 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
+_Lord's Prayer_ meditates what he should ask from the Lord (_Ep._ cxxx.
+_ad probam_).
+
+    "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."[354]
+
+
+IV
+
+Does the Contemplative Life consist solely in the Contemplation of God,
+or in the Consideration of other Truths as well?
+
+S. Gregory says[355]: "In contemplation it is the Principle--namely,
+God--which is sought."
+
+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 all human life. Hence S. Augustine
+says[356]: "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, _through a glass and in a dark manner_; it causes
+in us now a certain commencement of beatitude, which begins here, to be
+continued in the future. Hence even the Philosopher[357] makes the
+ultimate happiness of man consist in the contemplation of the highest
+intelligible truths.
+
+But since we are led to a contemplation of God by the consideration of
+His Divine works--_The invisible things of God ... are clearly seen,
+being understood by the things that are made_[358]--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[359]: "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."
+
+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 works; and fourthly--and this
+is the crown of them all--the actual contemplation of the Divine Truth.
+
+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:
+
+1. In Ps. cxxxviii. 14 we read: _Wonderful are Thy works! My soul
+knoweth right well!_ 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.
+
+    But David sought the knowledge of God's works that he might
+    thereby be led to God Himself, as he says elsewhere: _I
+    meditated on all Thy works, I mused upon the works of Thy hands;
+    I stretched forth my hands to Thee._[360]
+
+2. Again, S. Bernard says[361]: "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.
+
+    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 and goodness, as it were by
+    effects either already shown or to be shown.
+
+3. Once more, Richard of S. Victor[362] 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.
+
+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.
+
+    But by these six are signified the steps by which we ascend
+    through created things to 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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. _We shall be like Him, for we shall see Him as He
+is_[363] (_Sermon_, CLXIX., xiv. 17).
+
+       *       *       *       *       *
+
+_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!_[364]
+
+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 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 _may be inebriated with the plenty
+of_ His _house, and may drink of the torrent of_ His _pleasure: for
+with_ Him _is the Fountain of Life, and in_ His _light we shall see
+light._[365] 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 _the peace
+that surpasseth all understanding_, even when praying for it _we know
+not what we should pray for as we ought_[366] (_Ep._ cxxx. _ad probam_).
+
+    "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."[367]
+
+
+V
+
+Can the Contemplative Life attain, according to the State of this
+Present Life, to the Contemplation of the Divine Essence?
+
+S. Gregory says[368]: "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."
+
+S. Augustine also says[369]: "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."
+
+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.
+
+Consequently the highest degree of contemplation 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.
+
+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:
+
+1. Jacob said: _I have seen God face to face, and my soul hath been
+saved._[370] 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.
+
+    But S. Denis says[371]: "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[372]: "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 saw God face
+    to face_, 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[373] has it, "Since we know people by the face, Jacob
+    called knowledge of God His face."
+
+2. Further, S. Gregory says[374]: "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.
+
+    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.[375] 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 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.
+
+3. Lastly, S. Gregory says[376]: "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.
+
+    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."
+
+
+  Veni Sancte Spiritus
+  Et emitte coelitus
+  Lucis Tuæ radium!
+
+  O Lux Beatissima
+  Reple cordis intima
+  Tuorum fidelium!
+
+
+_S. Augustine:_ 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 (_Of the Sermon on the Mount_, II.,
+ix. 35).
+
+    "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."[377]
+
+
+VI
+
+Is the Act of Contemplation Rightly Distinguished According to the Three
+Kinds of Motion--Circular, Direct, and Oblique?
+
+S. Denis the Areopagite[378] does so distinguish the acts of
+contemplation.
+
+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.[379] And since we arrive at
+a knowledge of intelligible things through the medium of the things of
+sense, and 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.[380] Consequently the chief intellectual motions are
+described according to the analogy of these latter.
+
+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.
+
+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.
+
+All, however, do not agree with this division, thus:
+
+1. Contemplation means a state of repose, as is said in _Wisdom_[381]:
+_When I go into my house I shall repose myself with Her._ And motion is
+opposed to repose. Consequently the operations of the contemplative life
+cannot be designated according to these different species of motion.
+
+    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.
+
+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 _circular_ motion of the Angels "corresponds to the
+illumination of the beautiful and the good." But of the _circular_
+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 _direct_ motion of the soul as compared with
+that of the Angels. For he says that the _direct_ motion of an Angel is
+"according as he proceeds to the care of the things subject to him";
+while the _direct_ 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 _oblique_ motion differently
+in each case. For he makes the _oblique_ motion of the Angels consist in
+this that, "while providing for those that have less than themselves,
+they remain in the same attitude towards God"; but the _oblique_ motion
+of the soul he explains as meaning that "the soul is illumined by Divine
+knowledge rationally and diffusely."
+
+Consequently it does not appear that the operations of contemplation are
+fittingly distinguished according to the aforesaid species of motion.
+
+    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.
+
+    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
+    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.
+
+    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
+    God)--"is, with all its powers unified, led by the hand to the
+    Beautiful and the Good."
+
+    But the _direct_ 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 _direct_ 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 _direct_ motion in
+    the sense that it proceeds from the exterior things of sense to
+    the knowledge of intelligible things.
+
+    And he assigns _oblique_ motion to the Angels--a motion, that
+    is, compounded of the _direct_ and the _circular_--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 _oblique_ motion, similarly compounded of the
+    _direct_ and the _circular_ motions, inasmuch as in its
+    reasonings it makes use of the Divine illuminations.
+
+3. Lastly, Richard of S. Victor[382] gives many other and different
+kinds of motion. For, following 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.
+
+    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 _direct_ or to
+    _oblique_ 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 _direct_ motion. When, however, it arises from Divine
+    illuminations, it comes under _oblique_ motion, as we have
+    already said (in the reply to the second argument). Lastly, only
+    the immobility which he mentions will come under _circular_
+    motion.
+
+    Whence it appears that S. Denis has quite sufficiently, and with
+    exceeding subtlety, described the movements of contemplation.
+
+    "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."[383]
+
+
+VII
+
+Has Contemplation its Joys?
+
+In Wisdom viii. 16 we read: _Her conversation hath no bitterness, nor
+Her company any tediousness, but joy and gladness._ And S. Gregory
+says[384]: "The contemplative life means a truly lovable sweetness."
+
+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 which enable him to indulge in contemplation without
+difficulty.
+
+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.
+
+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: _Taste and see that the Lord is sweet._[385]
+
+Some maintain, however, that contemplation is not pleasurable, thus:
+
+1. Pleasure belongs to the appetitive powers, whereas contemplation is
+mainly in the intellect.
+
+    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 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[386]: "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.
+
+2. Again, strife and contention hinder delight. But in contemplation
+there is strife and contention, for S. Gregory says[387]: "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."
+
+    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[388]: "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 understanding and from the
+    corruptible nature of our bodies which ever draw us down to
+    things beneath us: _The corruptible body is a load upon the
+    soul, and the earthly habitation presseth down the mind that
+    museth upon many things._[389] 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: _Unhappy man that I am! Who shall
+    deliver me from the body of this death?_[390] 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."[391]
+
+3. But again, delight follows upon a perfect work.[392] But
+contemplation on this earth is imperfect, according to the words of the
+Apostle: _We see now through a glass in a dark manner._[393] Hence it
+would seem that the contemplative life does not afford delight.
+
+    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 the
+    Psalmist says: _Thou shalt make them drink of the torrent of Thy
+    pleasure._[394] 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[395]: "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."
+
+4. Lastly, bodily injuries are a hindrance to delight. But contemplation
+is productive of bodily injuries, for we read in Genesis[396] that
+Jacob, after saying _I have seen God face to face, ... halted on his
+foot ... because He touched the sinew of his thigh and it shrank_.
+Whence it would seem that the contemplative life is not pleasurable.
+
+    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 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."[397]
+
+
+  "Tu esto nostrum gaudium
+   Qui es futurus Præmium.
+   Sit nostra in Te gloria
+   Per cuncta semper sæcula!"
+
+       *       *       *       *       *
+
+_S. Gregory:_ 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: _O
+taste and see that the Lord is sweet!_[398] 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.
+
+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 (_Hom._ XXXVI., _On the Gospels_).
+
+
+VIII
+
+Is the Contemplative Life lasting?
+
+The Lord said _Mary hath chosen the best part which shall not be taken
+away from her_[399] because, as S. Gregory says: "Contemplation begins
+here below that it may be perfected in our heavenly home."
+
+A thing may be termed "lasting" in two ways: from its very nature, or as
+far as we are concerned. As far as its nature is concerned, the
+contemplative life is lasting in two ways: for first of all it is
+concerned with incorruptible and unchangeable things, and in the second
+place there is nothing which is its contrary: for, as Aristotle
+says[400]: "To the pleasure which is derived from thought there is no
+contrary."
+
+And also as far as we are concerned the contemplative life is lasting;
+and this both because it comes under the action of the incorruptible
+portion of our soul--namely, our intellect--and so can last after this
+life; and also because in the work of the contemplative life there is no
+bodily toil, and we can consequently apply ourselves more continuously
+to such work, as also the Philosopher remarks.[401]
+
+Some, however, argue that the contemplative life is not lasting, thus:
+
+1. The contemplative life essentially concerns the intellect. But all
+the intellectual perfections of this life will be _made void_, as we
+read: _Whether prophecies shall be made void, or tongues shall cease, or
+knowledge shall be destroyed._[402]
+
+    But the fashion of contemplation here and in our Father's home
+    is not the same; and the contemplative life is said "to last" by
+    reason of charity, which is both its principle and its end;
+    wherefore S. Gregory says: "The contemplative life begins here
+    below that it may be perfected in our heavenly home, for the
+    fire of love which begins to burn here below, when it sees Him
+    Whom it loves, burns yet more strongly with love of Him."
+
+2. Again, men but taste the sweetness of contemplation here, snatching
+at it, as it were, and in passing: whence S. Augustine says: "Thou
+introducest me to a most unwonted affection within me, to an unspeakable
+sweetness; yet I fall back again as though dragged down by a grievous
+weight!"[403] And S. Gregory, expounding those words of Job, _When a
+spirit passed before me_, says: "The mind does not long remain
+steadfastly occupied with the sweetness of intimate contemplation, for
+it is recalled to itself, stricken back by the immensity of that Light."
+The contemplative life, then, is not lasting.
+
+    It is true indeed that no action can remain long at the pitch of
+    its intensity. And the goal of contemplation is to attain to the
+    uniformity of Divine contemplation, as Denis the Areopagite
+    says.[404] Hence, although in this sense contemplation cannot
+    last long, yet it can last long as regards its other acts.
+
+3. Lastly, what is not natural to a man cannot be lasting. "But the
+contemplative life," as the Philosopher says, "is beyond man."[405]
+
+    But the Philosopher says that the contemplative life is "beyond
+    man" in the sense that it belongs to us according to what is
+    Divine in us--namely, our intellect; for our intellect is
+    incorruptible and impassible in itself, and consequently its
+    action can be more lasting.
+
+       *       *       *       *       *
+
+_S. Augustine:_ This day sets before us the great mystery of our eternal
+beatitude. For that life which this day signifies will not pass away as
+to-day is to pass away. Wherefore, brethren, we exhort and beseech you
+by the Name of our Lord Jesus Christ by Whom our sins are forgiven, by
+Him Who willed that His Blood should be our ransom, by Him Who has
+deigned that we who are not deserving to be called His slaves should yet
+be called His brethren--we beseech you that your entire aim, that which
+gives you your very name of "Christian," and by reason of which you bear
+His Name upon your foreheads and in your hearts, may be directed solely
+to that life which we are to share with the Angels; that life where is
+to be unending repose, everlasting joy, unfailing happiness, rest
+without disturbance, joy without sadness, no death. What that life is
+none can know save those who have made trial of it; and none can make
+trial of it save those who have faith (_Sermon_, CCLIX., _On Low
+Sunday_).
+
+    "And thou shalt say in that day: I will give thanks to Thee, O
+    Lord, for Thou wast angry with me: Thy wrath is turned away, and
+    Thou hast comforted me. Behold, God is my Saviour. I will deal
+    confidently, and will not fear: because the Lord is my strength,
+    and my praise, and He is become my salvation. You shall draw
+    waters with joy out of the Saviour's fountains: And you shall
+    say in that day: Praise ye the Lord, and call upon His Name:
+    make His works known among the people: remember that His Name is
+    high. Sing ye to the Lord, for He hath done great things: shew
+    this forth in all the earth. Rejoice, and praise, O thou
+    habitation of Sion: for great is He that is in the midst of
+    thee, the holy One of Israel."[406]
+
+FOOTNOTES:
+
+[316] _Moralia in Job_, vi. 18.
+
+[317] _Hom._ XIV., _On Ezechiel_.
+
+[318] _Metaphysics_, ii. 3.
+
+[319] _Moralia in Job_, vi. 18; and _Hom._ XIV., _On Ezechiel_.
+
+[320] _On Ezechiel, loc. cit._
+
+[321] _Hom._ XIV., _On Ezechiel_.
+
+[322] Isa. xxxiii. 13-17.
+
+[323] Ps. xli. 1-6.
+
+[324] _Moralia in Job_, vi. 18.
+
+[325] _Ethics_, II., iv. 3.
+
+[326] _Ibid._, X., viii. 1.
+
+[327] _Hom._ XIV., _On Ezechiel_.
+
+[328] Rom. xiii. 10.
+
+[329] S. Matt. v. 8.
+
+[330] Heb. xii. 14.
+
+[331] Isa. xxxii. 17.
+
+[332] _Hom._ XIV., _On Ezechiel_.
+
+[333] Gen. xxix. 17.
+
+[334] _De Officiis_, i. 43, 45, 46.
+
+[335] Wisd. viii. 2.
+
+[336] _Soliloquies_, i. 10.
+
+[337] Jer. xiv. 8, 9.
+
+[338] _Of the Divine Names_, vii. 2.
+
+[339] _On Contemplation_, i. 3 and 4.
+
+[340] _De Trinitate_, xiv. 7.
+
+[341] _De Consideratione_, ii. 2.
+
+[342] _De Anima_, II., i. 2.
+
+[343] _Loc. cit._, i. 4.
+
+[344] 2 Cor. iii. 18.
+
+[345] _De Trinitate_, xv. 8.
+
+[346] _De Consideratione_, v. 14.
+
+[347] _De Fide Orthodoxa_, ii. 15.
+
+[348] S. Luke x. 39.
+
+[349] Wisd. vii. 7.
+
+[350] 2 Cor. v. 6-7.
+
+[351] Hab. ii. 4.
+
+[352] Ps. cxliii. 15.
+
+[353] 1 Tim. i. 5.
+
+[354] Ps. lxxii. 21-28.
+
+[355] _Moralia in Job_, vi. 28.
+
+[356] _On the Trinity_, i. 8.
+
+[357] _Ethics_, X., vii. 2.
+
+[358] Rom. i. 20.
+
+[359] _De Vera Religione_, xxix.
+
+[360] Ps. cxlii. 5, 6.
+
+[361] _De Consideratione_, v. 14.
+
+[362] _Of Contemplation_, i. 6.
+
+[363] 1 John iii. 2.
+
+[364] Ps. xxvi. 4.
+
+[365] Ps. xxxv. 9, 10.
+
+[366] Phil. iv. 7; Rom. viii. 26.
+
+[367] Isa. xxv. 8, 9.
+
+[368] _Hom._ XIV., _On Ezechiel_.
+
+[369] _De Genesi ad Litt._, xii. 27.
+
+[370] Gen. xxxii. 30.
+
+[371] _Epistola I., to Caius the Monk._
+
+[372] _Hom._ XIV., _On Ezechiel_.
+
+[373] The _Glossa Ordinaria_, taken from S. Gregory's _Moralia in Job_,
+xxiv. 5.
+
+[374] _Moralia_, vi. 27.
+
+[375] _De Anima_, III., vii. 3.
+
+[376] _Dialogues_, ii. 35.
+
+[377] Isa. xxvi. 3, 4, 8, 9.
+
+[378] _Of the Divine Names_, IV., i. 7.
+
+[379] _De Anima_, III., vii. 1 and 2.
+
+[380] _Physica_, VIII., vii. 2.
+
+[381] viii. 16.
+
+[382] _Of Contemplation_, i. 5.
+
+[383] Job xvi. 20, 23.
+
+[384] _Hom._ XIV., _On Ezechiel_.
+
+[385] Ps. xxxiii. 9.
+
+[386] _Hom._ XIV., _On Ezechiel_.
+
+[387] _Ibid._
+
+[388] _Conf._, viii. 3.
+
+[389] Wisd. ix. 15.
+
+[390] Rom. vii. 24.
+
+[391] _Hom._ XIV., _On Ezechiel_.
+
+[392] _Ethics_, X., iv. 6.
+
+[393] 1 Cor. xiii, 12.
+
+[394] Ps. xxxv. 9.
+
+[395] _De Partibus Animalium_, i. 5.
+
+[396] xxxii. 30-32.
+
+[397] _Hom._ XIV., _On Ezechiel_.
+
+[398] Ps. xxxiii. 9.
+
+[399] S. Luke x. 42.
+
+[400] _Topics_, I., xiii. 5.
+
+[401] _Ethics_, X., vii. 2.
+
+[402] 1 Cor. xiii. 8.
+
+[403] _Conf._, x. 40.
+
+[404] _Of the Divine Names_, IV., i. 7; and _Of the Heavenly Hierarchy_,
+iii.
+
+[405] _Ethics_, X., vii. 8.
+
+[406] Isa. xii. 1-6.
+
+
+
+
+QUESTION CLXXXI
+
+OF THE ACTIVE LIFE
+
+  I. Do all Acts of the Moral Virtues come under the Active Life?
+ II. Does Prudence pertain to the Active Life?
+III. Does Teaching belong to the Active or to the Contemplative
+       Life?
+ IV. Does the Active Life continue after this Life?
+
+
+I
+
+Do all Acts of the Moral Virtues come under the Active Life?
+
+S. Isidore says[407]: "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.
+
+As we have said already,[408] 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 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[409]: "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[410] refers
+the moral virtues to active happiness.
+
+Some, however, maintain that all the acts of the moral virtues do not
+belong to the active life, thus:
+
+1. The active life seems to consist solely in those things which have to
+do with our neighbour; for S. Gregory says[411]: "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.
+
+    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.[412] 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.
+
+2. Again, S. Gregory says[413]: "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.
+
+    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.
+
+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.
+
+    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 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.
+
+    "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."[414]
+
+
+II
+
+Does Prudence pertain to the Active Life?
+
+The Philosopher says[415] that prudence pertains to active happiness,
+and to this pertain the moral virtues.
+
+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,[416] "is rather a thief than an adulterer." 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;"[417] hence, too, the ends of the moral
+virtues are the principles of prudence, as the Philosopher also says in
+the same work.[418] 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.
+
+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[419]: "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."
+
+But some maintain that prudence does not pertain to the active life,
+thus:
+
+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 rather to the
+cognoscitive. Consequently it does not pertain to the active life.
+
+    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.
+
+2. Again, S. Gregory says[420] "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.
+
+    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,[421] "then mental acumen avails."
+
+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
+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.[422]
+
+    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.
+
+    "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."[423]
+
+
+III
+
+Does Teaching Belong to the Active or to the Contemplative Life?
+
+S. Gregory says[424]: "The active life means breaking bread to the
+hungry; teaching words of wisdom to them that know them not."
+
+The act of teaching has a twofold object: for teaching is by speaking,
+and speaking is the audible 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[425]: "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.
+
+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.
+
+Some, however, regard teaching as rather belonging to the contemplative
+than to the active life, thus:
+
+1. S. Gregory says[426]: "Perfect men declare to their brethren those
+good things of Heaven which they themselves have been able to
+contemplate at 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.
+
+    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.
+
+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."[427] Since, then, wisdom--that
+is, knowledge--pertains to the contemplative life, it would seem that
+teaching also must pertain to the contemplative life.
+
+    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.
+
+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 of another some truth upon which he
+has meditated, such an act pertains to the contemplative life.
+
+    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.
+
+
+IV
+
+Does the Active Life continue after this Life?
+
+S. Gregory says[428]: "The active life passes away with this present
+world; the contemplative life begins here so as to be perfected in our
+heavenly home."
+
+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 _Of the City of God_: "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, be loved without wearying, be
+praised without fatigue; this duty, this disposition of soul, this act,
+will be the lot of all."[429]
+
+Some, however, maintain that the active life will be continued after
+this life, thus:
+
+1. To the active life belong the acts of the moral virtues. But the
+moral virtues remain after death, as S. Augustine says.[430]
+
+    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.
+
+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.[431] Hence it seems that the active
+life is to be continued after this life.
+
+    But the contemplative life especially consists in the
+    contemplation of God; and as regards this no Angel teaches
+    another, for it is said of the Angels of _the little
+    ones_[432]--Angels who are of an inferior choir--that _they
+    always see the face of the Father_. And similarly in the future
+    life: there no man will teach another about God, for we shall
+    all _see Him as He is_.[433] And this agrees with the words of
+    Jeremias[434]: _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._
+
+    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[435]: "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 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.
+
+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[436]: "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.
+
+    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."
+
+    "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."[437]
+
+FOOTNOTES:
+
+[407] _Of the Supreme Good_, III., xv.
+
+[408] _Qu._ CLXXIX. 1.
+
+[409] _Ethics_, II., iv. 3.
+
+[410] _Ibid._, X., viii. 1.
+
+[411] _Hom._ XIV., _On Ezechiel_.
+
+[412] _Ethics_, V., i. 15.
+
+[413] _Hom._ XIV., _On Ezechiel_.
+
+[414] Ecclus. xli. 1-6.
+
+[415] _Ethics._, X., viii. 2.
+
+[416] _Ibid._, V., ii. 4.
+
+[417] _Ethics_, VI., v. 4.
+
+[418] _Ibid._, X., viii. 2.
+
+[419] _De Officiis_, I., v.
+
+[420] _Hom._ XIV., _On Ezechiel_.
+
+[421] _Conjuratio Catilinæ_, li.
+
+[422] _Of the City of God_, xix. 2, 3, and 19.
+
+[423] Job xxxi. 14, 23.
+
+[424] _Hom._ XIV., _On Ezechiel_.
+
+[425] _On the Words of the Lord, Sermon_ civ., _alias_ xxvii. 1.
+
+[426] _Hom._ V., _On Ezechiel_.
+
+[427] _Metaphysics_, I., i. 9.
+
+[428] _Hom._ XIV., _On Ezechiel_.
+
+[429] xxii. 30.
+
+[430] _On the Trinity_, xiv. 9.
+
+[431] _Of the Heavenly Hierarchy_, vii.
+
+[432] S. Matt. xviii. 10.
+
+[433] 1 John iii. 2.
+
+[434] xxxi. 34.
+
+[435] _Moralia in Job_, ii. 2.
+
+[436] _Hom._ V., _On Ezechiel_.
+
+[437] Ps. lxv. 8-12.
+
+
+
+
+QUESTION CLXXXII
+
+OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE
+
+  I. Is the Active Life preferable to the Contemplative?
+       Cardinal Cajetan, On Preparation for the Contemplative Life
+       S. Augustine, _Confessions_, X., xliii. 70
+             " _On Psalm_ xxvi.
+ II. Is the Active Life more Meritorious than the Contemplative?
+III. Is the Active Life a Hindrance to the Contemplative Life?
+       Cardinal Cajetan, On the True Interior Life
+       S. Augustine, _Sermon_, CCLVI., v. 6
+ IV. Does the Active Life precede the Contemplative?
+
+
+I
+
+Is the Active Life preferable to the Contemplative?
+
+The Lord said: _Mary hath chosen the best part, which shall not be taken
+away from her._[438] And by Mary is signified the contemplative life,
+which is consequently to be preferred to the active.
+
+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. Absolutely speaking, then, the contemplative life is better than
+the active. And the Philosopher[439] 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.e._ 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.[440]
+
+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.
+
+Thirdly, because the delights of the contemplative life surpass those of
+the active life; whence S. Augustine says[441]: "Martha was troubled,
+but Mary feasted."
+
+Fourthly, because in the contemplative life a man is more independent,
+since for this kind of life he needs less; whence we read: _Martha,
+Martha, thou art careful, and art troubled about many things._[442]
+
+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: _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._
+
+Sixthly, because the contemplative life consists in a certain stillness
+and repose, as is said in Ps. xlv. 11: _Be still, and see that I am
+God._
+
+Seventhly, because the contemplative life is occupied with Divine things
+whereas the active life is occupied with human things; whence S.
+Augustine says[443]: "In the beginning was the Word: see What Mary
+heard! The Word was made Flesh; see to What Martha ministered!"
+
+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:
+_Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what
+belongs to men alone: _In Thy light we shall see light._
+
+And the Lord Himself gives a ninth reason when He says: _Mary hath
+chosen the best part which shall not be taken away from her_,[444] 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 _shall not be taken away from her_; for from
+thee shall one day be taken away the burden of necessity; but eternal is
+the sweetness of truth."[445]
+
+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 practise
+philosophy is better than to become rich; but to become rich is better
+for one who suffers need."[446]
+
+Some, however, think that the active life is preferable to the
+contemplative, thus:
+
+1. "The lot which falls to the better people seems to be the more
+honourable and better," as the Philosopher says.[447] 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[448]: "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.
+
+    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 _Pastoral Rule_[449]: "Let the superior be
+    foremost in action, but before all let him be uplifted in
+    contemplation."
+
+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: _Go
+down and charge the people, lest they should have a mind to pass the
+limits to see the Lord._[450] The active life is therefore more
+important than the contemplative.
+
+    But the contemplative life consists in a certain liberty of
+    spirit; for S. Gregory says[451]: "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[452]: "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."[453]
+
+3. Lastly, no one should be withdrawn from what is greater in order to
+apply himself to what is less; thus the Apostle says: _Be zealous for
+the better gifts._[454] 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 the active life is of
+more importance than the contemplative.
+
+    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:[455] "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."
+
+    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.
+
+    "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."[456]
+
+_Cajetan:_ 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! (_on_ 2.
+182. 1 2.).
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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: _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._[457] 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. _Let not the
+proud calumniate me!_ 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 _eat and are filled_ and they _praise the Lord who seek Him_
+(_Conf._, X., xliii. 70).
+
+       *       *       *       *       *
+
+_S. Augustine: He hath hid me in His tabernacle in the day of
+evils._[458]
+
+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? _For He hath hid
+me in His tabernacle in the day of evils_ (_Enarr. in Ps._ xxvi.).
+
+
+II
+
+Is the Active Life more Meritorious than the Contemplative?
+
+S. Gregory says[459]: "Great are the merits of the active life, but they
+are surpassed by those of the contemplative life."
+
+The source of merit is charity. Charity, however, consists in the love
+of God and of our neighbour; 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[460]: "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 _busy about much serving_.[461] Hence
+of its very nature the contemplative life is more meritorious than the
+active, as is well expressed by S. Gregory[462] 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.
+
+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 wished myself to be an anathema from Christ for
+my brethren._[463] On these words S. Chrysostom[464] 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."
+
+Yet some maintain that the active life is more meritorious than the
+contemplative, thus:
+
+1. A thing is said to be meritorious because of the reward. But reward
+is due to work, as S. Paul says: _And every man shall receive his own
+reward according to his own labour._[465] Labour, however, belongs to
+the active life, repose to the contemplative, as S. Gregory says[466]:
+"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.
+
+    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.
+
+2. Again, contemplative life is in some sort the commencement of future
+bliss; and consequently the words of S. John: _So will I have him to
+remain till I come_, 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"[467]; and similarly S.
+Gregory says[468]: "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.
+
+    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.
+
+3. Lastly, S. Gregory says[469]: "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 that the
+contemplative life is not more meritorious than the active.
+
+    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[470]: _Have pity on
+    thine own soul, pleasing God_; secondly, the souls of others,
+    according to the words: _And he that heareth let him say:
+    Come._[471] 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.
+
+    "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."[472]
+
+
+III
+
+Is the Active Life a Hindrance to the Contemplative Life?
+
+S. Gregory says[473]: "They who would hold the citadel of contemplation
+must first needs exercise themselves on the battle-field of toil."
+
+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.
+
+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[474]: "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 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."
+
+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.
+
+Some, however, maintain that the active life is a hindrance to the
+contemplative, thus:
+
+1. A certain stillness of mind is needful for contemplation, as the
+Psalmist says: _Be still and see that I am God._[475] But the active
+life implies anxiety: _Martha, Martha, thou art careful, and art
+troubled about many things._[476]
+
+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[477]: "Lia was blear-eyed and fruitful, for
+the active life, since occupied with toil, sees less clearly."
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_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._[478]
+
+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 (_On S. Matt._ xxv. 3, 4).
+
+_S. Augustine:_ 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. (_A new and living way which He hath dedicated to us through the
+veil, that is to say, His Flesh_.[479]) 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: _Martha, Martha, thou art
+careful and art troubled about many things; but one thing is
+necessary[480]_ (_Sermon_, CCLVI., v. 6).
+
+    "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. 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."[481]
+
+
+IV
+
+Does the Active Life precede the Contemplative?
+
+S. Gregory says[482]: "The active life precedes the contemplative in the
+order of time, for from good works a man passes to contemplation."
+
+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,[483] 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.
+
+But secondly, one thing may be prior to another as far as we are
+concerned, it may, that is, precede 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.
+
+But some maintain that the active life does not precede the
+contemplative, thus:
+
+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.
+
+    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[484]: "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.
+
+2. Again, S. Gregory says[485]: "You must know that just as the right
+procedure is for a man to 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.
+
+    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
+    _Ethics_, when the habit is formed we act still more
+    perfectly.[486]
+
+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[487]: "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.
+
+    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 S. Gregory says[488]:
+    "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[489]: "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.
+
+    "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."[490]
+
+FOOTNOTES:
+
+[438] S. Luke x. 42.
+
+[439] _Ethics_, x. 7 and 8.
+
+[440] _Moralia in Job_, vi. 18.
+
+[441] _Of the Words of the Lord, Sermon_ ciii., _alias_ xxvi. 2.
+
+[442] S. Luke x. 41.
+
+[443] _Of the Words of the Lord, Sermon_ civ., _alias_ xxvii. 2.
+
+[444] S. Luke x. 42.
+
+[445] _Sermon_ ciii., _alias_ xxvi. 4.
+
+[446] _Topica_, III., ii. 21.
+
+[447] _Ibid._, III., i. 12.
+
+[448] _Of the City of God_, xix. 19.
+
+[449] ii. 1.
+
+[450] Exod. xix. 21.
+
+[451] _Hom._ III., _On Ezechiel_.
+
+[452] _Of Consolation_, v. 2.
+
+[453] _Hom._ III., _On Ezechiel_.
+
+[454] 1 Cor. xii. 31.
+
+[455] _Of the City of God_, xix. 19.
+
+[456] Ps. xlvii. 9, 10, 15.
+
+[457] 2 Cor. v. 15.
+
+[458] Ps. xxvi. 5.
+
+[459] _Moralia in Job_, vi. 18.
+
+[460] _Of the City of God_, xix. 19.
+
+[461] S. Luke x. 40.
+
+[462] _Hom._ III., _On Ezechiel_.
+
+[463] Rom. ix. 3.
+
+[464] _Of Compunction_, i. 7.
+
+[465] 1 Cor. iii. 8.
+
+[466] _Hom._ XIV., _On Ezechiel_.
+
+[467] _Tractat._, 124, _On St. John_, xxi. 22.
+
+[468] _Hom._ XIV., _On Ezechiel_.
+
+[469] _Hom._ XII., _On Ezechiel_.
+
+[470] xxx. 24.
+
+[471] Apoc. xxii. 17.
+
+[472] Wisd. xv. 1-3.
+
+[473] _Moralia in Job_, vi. 17.
+
+[474] _Ibid._
+
+[475] Ps. xlv. 11.
+
+[476] S. Luke x. 41.
+
+[477] _Hom._ XIV., _On Ezechiel_.
+
+[478] S. Matt. xxv. 3, 4.
+
+[479] Heb. x. 20.
+
+[480] S. Luke x. 41, 42.
+
+[481] Ps. cii. 1-15.
+
+[482] _Hom._ III., _On Ezechiel_.
+
+[483] _On the Trinity_, xii. 12.
+
+[484] _Hom._ III., _On Ezechiel_.
+
+[485] _Hom._ XIV., _On Ezechiel_.
+
+[486] ii. 1, 2.
+
+[487] _Moralia in Job_, vi. 17.
+
+[488] _Moralia_, vi. 17.
+
+[489] _Ibid._, vi. 37.
+
+[490] Ps. xvi. 6-9.
+
+
+
+
+QUESTION CLXXXVI
+
+ON THE RELIGIOUS STATE
+
+  Are Contemplative Orders superior to Active Orders?
+
+
+Are Contemplative Orders superior to Active Orders?
+
+The Lord declared that Mary's was _the best part_, and she is the type
+of the contemplative life.[491]
+
+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.
+
+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 not done for their own sake but for the sake of the end to be
+gained.
+
+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 _Conferences of the Fathers_[492] the opinion of S.
+Antony, who preferred that discretion by which a man moderates all
+things to fasts and watchings and similar observances.
+
+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[493]: "It is said of perfect men that
+on their return from contemplation: _They shall pour forth the memory of
+Thy sweetness._" 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.
+
+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.[494] The second
+rank is occupied by those Orders which are devoted to contemplation. And
+the third with those devoted to external works.
+
+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.
+
+Some, however, maintain that the contemplative Orders are not superior
+to the active Orders, thus:
+
+1. In the Canon Law[495] 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, 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.
+
+    But this Decretal speaks of the active life as concerned with
+    the salvation of souls.
+
+2. All Religious Orders aim at the perfection of charity. But on those
+words in the Epistle to the Hebrews,[496] _Ye have not yet resisted unto
+blood_, 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 _unto blood_." But to strive _unto blood_ 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.
+
+    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.
+
+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.
+
+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[497]: _Is this such a fast as I have chosen, for a man to
+afflict his soul for a day?_ 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.
+
+FOOTNOTES:
+
+[491] S. Luke x. 42.
+
+[492] _Conf._, ii. 2.
+
+[493] _Hom._ V., _On Ezechiel_.
+
+[494] _Of the Divine Names_, vii.
+
+[495] _Extrav. Of Regulars and of those who pass to the Religious
+Orders_, cap. _Licet_.
+
+[496] xii. 4.
+
+[497] lviii. 5.
+
+
+
+
+INDEX
+
+
+Abiding in Christ, 32
+
+Abraham in Limbo, 155
+
+Accidents of the Holy Eucharist, 9
+
+Active Life, the: its meaning, 170, 174, 176, 221, 229;
+  typified in Jacob's Vision, 231;
+  typified by Lia, 174, 222, 225, 234, 242, 246;
+  two features of the Active Life, 221, 241, 247;
+  in what sense it is distinct from the Contemplative Life, 220;
+  how less meritorious than the Contemplative Life, 240-244;
+  not preferable to the Contemplative Life, 233-240;
+  it involves less sacrifice than the Contemplative Life, 244;
+  in what sense it precedes the Contemplative Life, 223, 237, 245,
+    249-252;
+  how far it is necessary, 186, 221, 239, 245, 250;
+  contrasted with the Contemplative Life, 172, 173;
+  how far it is more stable than the Contemplative Life, 232;
+  its dangers, 136, 147, 186;
+  it is a burden super-imposed upon the Contemplative Life, 238;
+  all are not meant for it, 186, 251, 252;
+  it will not persist after this life, 229-232;
+  the Active Life of the Angels, 231;
+  how far the Active Life is inferior to the Contemplative, 233-240;
+  occasions when it must be embraced, 186, 235, 239;
+  the part which the Moral Virtues play in it, 191, 220-223;
+  it is a preparation for the Contemplative Life, 176, 177, 220, 237,
+    245;
+  prudence is requisite for it, 186, 223-226;
+  how far the teaching life pertains to the Active Life, 226-229, 230;
+  it will pass away, 177, 191, 229-232;
+  it is the Purgative way, 220;
+  Prelates and the Active Life, 236
+
+Active Religious Orders, they are inferior to the Contemplative, 253-257
+
+Adjure God, in what sense we are said to do so in our prayers, 148
+
+Adoration of the Cross, 37
+
+_Adoro Te Devote_, the rhythm of St. Thomas in honour of the Holy
+  Eucharist, 112
+
+Albert of Brescia, O.P., 18
+
+Albert the Great, Blessed, 6
+
+Alypius, St. Augustine's friend, 123
+
+Ambrose, St.: on God as the cause of devotion, 57;
+  that the beauty of the soul depends on the Moral Virtues, 184
+
+Andronicus on the meaning of sanctity, 49
+
+Angels, the: how they are differentiated from men, 113, 114, 187, 206;
+  the knowledge of the Angels, 157, 187, 205, 208, 230;
+  the Beatific Vision of the Angels, 231;
+  the intelligence of the Angels, 187, 230;
+  the intercession of the Angels, 165;
+  their conformity to the will of God, 165, 167;
+  the Angelic Hierarchies, 201, 230;
+  the teaching of the Angels 230, 231;
+  the Active Life of the Angels, 231;
+  we shall be like to the Angels, how, 230, 231;
+  Angels gird St. Thomas, 6
+
+Anselm of Laudun, 25
+
+Antony, St.: a patron against Hell-fire, 160;
+  on discretion, 154, 157
+
+Areopagite. _Cf. s.v._ Denis the Areopagite
+
+Aristotle: on the aptitude for virtue, 35;
+  on honour, 39;
+  that the perfection of the moral virtues lies in their mean, 43;
+  on Justice, 55, 221;
+  that "reason asks for the best things," 69;
+  on the need of temporal things, 89;
+  that "each man's life is that which he would wish to share with his
+    friend," 170;
+  that "to live is to be," 170;
+  on action and contemplation as distinctions in the intellectual life,
+    171;
+  that life is primarily in the vegetative soul, 171;
+  on three kinds of lives, 175;
+  that knowledge has little to do with the moral virtues, 182, 221;
+  that every act of the intellect may be termed "consideration," 188;
+  that the ultimate happiness of man consists in the contemplation of
+    the highest truth, 193;
+  of man's dependence on the imagination, 201;
+  that motion is the act of a perfect thing, 203;
+  on local motion as the chief of bodily motions, 204;
+  that delight follows upon a perfect work, 213;
+  on the nobility of science, 214;
+  that there is no pleasure contrary to that derived from thought, 217;
+  on application to the Contemplative Life, 217;
+  that the Contemplative Life is "beyond man," 218;
+  that prudence pertains to active happiness, 223;
+  that he who commits adultery to steal is more a thief than an
+    adulterer, 223;
+  that prudence is the right mode of procedure in our actions, 224;
+  that the ends of the moral virtues are the principles of prudence,
+    224;
+  that the proof of the possession of wisdom is the power to teach, 228;
+  eight proofs that the Contemplative Life is superior to the Active,
+    234, 235;
+  on the better lot, 236;
+  that habits produce perfect acts, 251
+
+Arius, his error regarding the Person of Christ, 161
+
+Athanasius, St., on the chanting of the Psalms, 123
+
+Attention: mental, 225;
+  in prayer, 125-133;
+  three kinds of, 128, 129, 133
+
+Attitudes in prayer, 150, 151
+
+Augustine, St.: St. Thomas's kinship with him in doctrine, 17-19;
+  they are seen in a vision together, 18;
+  the Breviary Hymn to, 26;
+  definition of religion, 28, 29, 30;
+  on _Latvia_, 30;
+  on _Eusebeia_, 31;
+  on abiding in Christ, 32;
+  on the desire of God, 32;
+  on prayer for wealth, 33;
+  on sacrifice, 32, 46;
+  of true worship, 40;
+  of idolatry, 46;
+  on the value of external acts in prayer, 46;
+  of virginity, 50;
+  on "God alone," 54, 92, 108, 142, 197, 189, 203, 219;
+  on the will and the understanding, 57;
+  on true grief, 65;
+  prayer defined, 69;
+  why we should pray, 75;
+  on the prayers of the Church, 76;
+  when we pray we are God's beggars, 79, 110;
+  of those who say "He knows already; why then pray?" 80;
+  of the knowledge the dead have of our affairs, 82;
+  on shrinking from death, 83;
+  on avoidance of Hell, 86;
+  of the Beatific Vision, 87, 229;
+  a prayer for continence, 87;
+  and for the knowledge of Holy Scripture, 88;
+  it is lawful to pray for what it is lawful to desire, 89;
+  on prayer for "sufficiency of life," 89;
+  on "seeking first the Kingdom of God," 90;
+  on prayer "without ceasing," 91;
+  of the prayer of desire, 92, 134;
+  his prayer for deliverance from toothache, 92;
+  why temporal favours are sometimes not granted, 94, 95;
+  on prayer for others, 96;
+  that we cannot here distinguish between the predestinate and the
+    reprobate, 97;
+  on the imprecations in Holy Scripture, 100, 101;
+  on prayer for the wicked, 101;
+  on the Lord's Prayer, that it is the most perfect form of prayer, 102;
+  on "our Daily Bread," 103, 109;
+  "hallowed be Thy Name," 104;
+  "Thy kingdom come," 105;
+  "Thy will be done," 105;
+  "forgive us our trespasses," 110, 111;
+  of the Lord's Prayer and the gifts of the Holy Spirit, 106;
+  of the two versions of the Lord's Prayer in St. Matthew and St. Luke,
+    107;
+  on true righteousness, 111;
+  on exterior religion, 119;
+  on the chanting of the Psalter, 123;
+  on the prayer of the heart, 124;
+  on distractions, 129-131;
+  on prayer at definite times, 134;
+  on the brief prayers of the hermits of old, 134;
+  on "much speaking" in prayer, 135;
+  that God urges us to pray, 138, 139;
+  that prayer is a gift of God, 139;
+  on unheard prayers, 140, 142;
+  on prayers heard in anger, 142, 143;
+  in what sense the prayers of sinners are heard, 143, 144;
+  on the attitudes to be adopted in and of the time and place for
+    prayer, 127, 150, 151;
+  of the knowledge of the Saints in Limbo, 154-156;
+  why the prayers of the Saints are heard, 167;
+  the Contemplative contrasted with the Active Life, 172-174, 186;
+  the three "lives," 175, 185;
+  the "mixed" life, 226;
+  of the final possession and vision of God, 176, 177, 191, 203;
+  on the use of leisure, 186;
+  the claims of the two lives, the Active and the Contemplative, 186,
+    248;
+  of the Active Life, 236;
+  of the Active Life as opposed to the Contemplative, 238;
+  that every operation of the intellect may be termed "thought," 188;
+  of the derivation of the term "speculation," 189;
+  of our present perfection, 190, 191;
+  on the pleasures of sense, 185;
+  that the contemplation of God is the goal of all our acts, 193;
+  that we must use created things as stepping-stones to the things that
+    abide for ever, 193;
+  on Mary's "better part," 196, 197;
+  on Martha and Mary, 234, 235, 248;
+  that in contemplation we do not see God Himself, 199;
+  the greater the danger in the battle, the greater the joy in the
+    triumph, 212;
+  on the transitory nature of our present contemplation, 218;
+  on the beauty of the teaching life, 227;
+  how the moral virtues remain after death, 230;
+  of the repose of Contemplation, 230, 241;
+  of his desire for solitude, yet he feels that he must work for others,
+    239;
+  he dare hope for the Contemplative Life, 240;
+  of the higher reason, 249
+
+Basil, St.: on distractions, 127, 128;
+  on unheard prayers, 141
+
+Beatific Vision, the, 87, 153, 172, 176, 177, 180, 181, 193, 198-203,
+  217
+
+Beatitude, in what it consists, 172, 176, 177, 181, 191, 198, 218, 219,
+  229
+
+Beatitude, a prayer for, 192
+
+Beauty, definition of, 185
+
+Benedict, St., the vision of, 202
+
+Bernard, St.: on the meaning of contemplation, 188, 189;
+  of the steps in contemplation, 194
+
+Bestial Life, the, 175
+
+Birds, the movements of, 209
+
+Blood of Christ, the, 163
+
+Boëthius, on the liberty needful for contemplation, 237
+
+
+Cajetan, O.P., Cardinal, 19, 20;
+  on the meaning of Religion, 50;
+  on the meaning of devotion, 53, 54;
+  on its causes, 60;
+  on devotion as opposed to gloom, 64;
+  of the "devout female sex," 62;
+  of the need of meditation, 61;
+  of prayer as the cause of union with God, 71;
+  of prayer as a real cause, 74;
+  on three points to be considered in prayer, 78;
+  on prayer as a sacrifice, 79;
+  of the divisions of the Lord's Prayer, 107, 108;
+  how those in Limbo can hear prayers, 118;
+  on vocal prayer, 121, 123;
+  on the tone to be employed in saying Mass, 122;
+  the function of ecclesiastical chant, 122, 124;
+  on attention in recitation of Divine Office, 128;
+  on attention to the words of Consecration, 149, 150;
+  of the need of the moral virtues in the Contemplative Life, 239;
+  the Parable of the Ten Virgins, 247;
+  on the real object of prayer, 129
+
+Canticle of Canticles, the, 14
+
+Cassian, the Conferences of: on St. Antony and discretion, 254, 257;
+  on different kinds of prayer, 148
+
+Cassiodorus on Ps. xxxviii. 13, 68
+
+Cato on respect for parents, 30
+
+Ceremonial, the value of, 35
+
+Chant of the Church, the Public, 122, 123
+
+Charity as the principle of religion, 56.
+  _Cf. s.v._ Theological virtues
+
+"Christ, pray for us," why we do not say, 160, 161
+
+Christ, the Name of, on the foreheads of Christians, 219
+
+Chrysostom, St.: the _Opus Imperfectum in Matthæum_ falsely attributed
+    to him, 24;
+  on prayer as a conversation with God, 74;
+  on prayer for others, 95;
+  in public, 121;
+  on prayer for sinners, 143;
+  on prayer through Jesus Christ, 145;
+  on the zeal of S. Paul, 242
+
+Church customs, 158, 163
+
+Church, the prayers of the, 81
+
+Cicero, on religion, 27;
+  on prudence and intellectual quickness, 224
+
+Circular movement of the soul, 172, 203-210
+
+Cleanness, 47, 184
+
+_Colere_, 31
+
+Collect for Friday in September Ember Week, 147;
+  for Trinity Sunday, 147, 148
+
+Compline, St. Thomas's devotion at, 14
+
+Communion of Saints, 158, 164
+
+Conformity to the will of God, 86
+
+Consecration, the Prayer of the, 147, 149, 150
+
+Contemplation and the Contemplative Life: the meaning of
+    _contemplation_, 188, 189, 196, 201, 202, 211, 230, 234, 235, 237;
+  it is something beautiful in the soul, 184;
+  not purely an affair of the intellect, 179-182, 189;
+  its relation to the affective powers, 211;
+  the place which reason occupies in contemplation, 195, 210, 211, 225,
+    226, 249;
+  the place occupied by the imagination, 195;
+  in what sense contemplation involves many acts, 187-192;
+  how far contemplation may be described according to the three species
+    of motion--circular, direct, and oblique, 172, 203-210;
+  contemplation is natural to man, 210;
+  it is pleasurable, 211;
+  it is primarily concerned with God, 180, 241, 250;
+  it does not, in this present life, fall on the Divine Essence as such,
+    199-203;
+  its ultimate goal, 180, 184, 187, 193, 194, 196, 198, 203, 229;
+  its ultimate goal in this life, 212, 220;
+  how it is distinguished from meditation and thought, 188;
+  and from speculation, 189;
+  four integral parts of contemplation, 193, 194;
+  four phases in it, 194;
+  six steps in it, 195, 196;
+  the contemplation of this present life, 193, 213, 214;
+  not on earth as in Heaven, 176, 177, 217, 243;
+  it is "beyond man," 218;
+  a busy life does not exclude it, 238;
+  it is lawful to desire it, 240;
+  contemplation and ecstasy, 200;
+  four subjects of contemplation, 194;
+  the repose of contemplation, in what it consists, 204, 205, 234, 235,
+    246
+
+_The Contemplative Life_: its meaning, 184, 186, 237, 250;
+  how it is distinguished from the Active Life, 169, 173, 220, 234, 235;
+  it is superior to the Active Life, 233-240;
+  it is more meritorious than it, 240-244;
+  its great merit, 242;
+  it is prepared for in the Active Life, 239, 245-249;
+  the Active Life precedes it, 249-252;
+  the Contemplative Life directs the Active, 251;
+  the relation of the Contemplative Life to the Theological virtues,
+    192;
+  and to the Moral virtues, 182-186, 221, 222, 239;
+  it demands temperance, 184, 185;
+  and chastity, which it in turn fosters, 184, 185;
+  it calls for the subjection of the passions, 184, 185;
+  it results in the subjugation of the passions, 213;
+  it involves a certain liberty of spirit, 234, 237;
+  it is often distasteful, 215, 216;
+  it means the sacrifice of our own soul, 244;
+  its joys, 177, 197, 210-216, 234, 248;
+  its combats, 212, 213;
+  it is imperfect here on earth, 243;
+  it is not incompatible with Prelacy, 236;
+  its relation to the office of teaching, 236-239;
+  it is not meant for all, 235, 236, 239, 241, 251, 252;
+  reading is sometimes necessary for it, 190;
+  how far it refrains from all external actions, 182;
+  it is typified by Rachel, 174, 180, 184, 234, 242;
+  also by Mary of Bethany, 174, 190, 197, 234, 235, 248;
+  it is foreshown in Jacob's Vision, 231
+
+Contemplative Religious Orders: in what sense they are the best, 253-257
+
+Contemplatives, 32
+
+Continence, a prayer for, 87
+
+Conversation, sins of, 110
+
+Correction, fraternal, 97
+
+Created things must serve as stepping-stones, 193
+
+Cross, Adoration of the, 37
+
+_Cultus_, 31
+
+Cyprian, St., on _Our_ Father, not _My_ Father, 96
+
+
+Damascene, St. John: on Wonderment, 189;
+  definitions of prayer, 69, 71, 85, 142, 148
+
+Dead, Prayers for the, 167, 168
+
+Death, fear of, 83
+
+Decii, the, 52
+
+Defects, the thought of our, causes devotion, 63, 64
+
+Delights, earthly, as opposed to heavenly, 215, 216
+
+Denis the Areopagite, 24;
+  on sanctity, 49;
+  on ecstasy, 55;
+  on beginning all with prayer, 70;
+  on being co-workers with God, 154;
+  of the knowledge of the Angels, 157;
+  of the harmony in Divine things, 158;
+  that life implies motion, 171;
+  on the three movements of the soul, 172, 203-210;
+  of the difference between the Angelic and the human intellect, 186;
+  that the goal of contemplation is to attain to the uniformity of the
+    Divine contemplation, 218;
+  that in contemplation here on earth we do not see the Divine Essence,
+    200;
+  on the illumination of the Angels, 230;
+  of the Divine harmony, 255
+
+Desires, their function and necessity, 77, 91, 105
+
+Devotion: defined, 51, 53, 55, 57, 64;
+  is a special act, 51;
+  is due to an act of the will, 53, 57;
+  is an act of the virtue of Religion, 57;
+  is the principal act of the virtue of Religion, 54;
+  involves sacrifice of the heart, 64;
+  it gives a certain measure to human acts, 52;
+  it means promptitude, 53, 55, 56, 57;
+  two causes of it, 57, 62, 63;
+  caused by meditation, 57;
+  especially by meditation on the Sacred Passion, 59, 63;
+  on the goodness of God, 58, 60;
+  on our own defects, 58, 60;
+  obstacles to it, 62;
+  how far it may be hindered by learning, 60;
+  it is productive of sorrow, 62-64;
+  but is not therefore to be confounded with gloominess, 64, 65;
+  it produces joy, 62, 63;
+  devotion to the Saints, 57;
+  the devotion of women, 59, 62;
+  the "devout female sex," 62
+
+Direct movement of the soul, the, 172, 210-213
+
+Discretion, St. Antony on, 254, 257
+
+Distractions, 127. _Cf. s.v._ Prayer, distractions in
+
+Divine Office, attention in the recitation of, 128
+
+_Dulia_, 39
+
+
+Ecstasy, 4;
+  Denis the Areopagite on, 55;
+  that of St. Paul, 199, 200
+
+Ejaculatory prayers, 134, 135
+
+Enemies, prayer for, 99;
+  love of our, 99
+
+Eternity: the "repose" of, 86, 87, 92;
+  the "silence" of, 87
+
+Etymologies, those of St. Thomas and St. Isidore, 24
+
+Eucharist, the Holy: the Accidents of, 9;
+  St. Thomas's reception of It as Viaticum, 15;
+  the "Chief" of the Sacraments, 103;
+  our "Daily Bread," 103, 109;
+  the rhythm, _Adoro Te Devote_, 112
+
+_Eusebeia_, 31
+
+Example, the force of, 222
+
+Exterior religion, 45
+
+External actions, 182, 183
+
+Extraordinary ways of God, the, 3
+
+
+Faber, Father, 2
+
+Faith, 191, 192
+
+Faith and Vision, 87
+
+Fasting, 63
+
+Fear, 189;
+  the gift of fear, 34;
+  fear of death, 23;
+  of Hell, 36
+
+Female sex, the "devout," 62
+
+"Forgive us our trespasses," 110, 111
+
+Fossa Nuova, 14
+
+Frederic, the Emperor, 8
+
+Friendship, 56
+
+
+Gifts of God, 92;
+  of the Holy Spirit, 105, 106
+
+Gloom, not a characteristic of the Saints, 64, 65
+
+Gloss, the, on Holy Scripture, 24, 25
+
+God: God alone, 92, 247;
+  in what sense we "adjure" Him in our prayers, 148;
+  by prayer we become His beggars, 79, 110;
+  He is not changed by our prayers, 86, 107;
+  does not need our external acts of religion, 43, 46;
+  His foreknowledge involves no compulsion, 72;
+  His goodness is a reason for prayer, 107, 149;
+  His Holiness is a reason for prayer, 147;
+  the harmony of Divine things, 158, 159;
+  He knows beforehand what we seek, 80, 161;
+  He knows the heart, 157;
+  the majesty of God, 189;
+  the Patience of God, 130;
+  we do not pray to Him alone, 80-84;
+  He does not always hear our prayers, 142, 143;
+  why He wishes us to pray, 74, 86, 107, 138;
+  He does not profit by our service, 43;
+  on seeking after God, 54, 134, 179, 180, 183, 192;
+  He is the First Principle, 180;
+  the Ultimate End, 182;
+  ultimate union with Him, 109, 191;
+  union with Him, 69, 208;
+  we can hope for it, 240;
+  hindrances to it, 103, 104;
+  the Vision of God, 153, 155, 163, 172, 177, 180, 181.
+  _Cf. s.v._ Beatific Vision; the Antecedent Will of God, 163
+
+_Greeks, On the Errors of the_, St. Thomas's treatise on, 14
+
+Gregory the Great, St.: on Lia as the type of the Active Life, 222, 225,
+    234, 242, 246;
+  of Martha and Mary as types of the Active and the Contemplative Life
+    respectively, 174;
+  on attention at prayer, 126;
+  on the intercession of the Angels, 165;
+  on the conformity of the Angels to God's Will, 167;
+  how the prayers of the Saints avail, 167;
+  that the Contemplative Life is occupied with God alone, 180, 184, 192;
+  that contemplation in this life does not attain to the Divine Essence,
+    199, 200;
+  that contemplation excludes all images, 201;
+  of St. Benedict's vision, 202;
+  on the true sweetness of contemplation, 210;
+  contemplation springs from and leads to love of God, 212;
+  on the combats of the Contemplative Life, 212;
+  that knowledge of God brings about the death of all carnal desires,
+    213;
+  of the joys of the spiritual life, 215, 216;
+  on disgust for spiritual things 215, 216;
+  of the Active Life, 221, 225;
+  on teaching as falling under the Active Life, 226;
+  as due to contemplation, 227;
+  that the Active Life passes away, not so the Contemplative Life, 229;
+  of the Contemplation of the Angels, 231;
+  on the instability of our present contemplation, 232, 243;
+  of the merits of the Contemplative Life, 240, 241;
+  that those who are Superiors can still practise the Contemplative
+    Life, 236;
+  that the Active Life precedes the Contemplative, 224, 245, 249;
+  of zeal for souls, 243, 244;
+  of the necessity of the Active Life, 250;
+  _contemplata aliis tradere_, 254;
+  that the Blessed in Heaven know our needs, 82;
+  not all are called to the Contemplative Life, 251, 252
+
+Gregory of Nyssa, St., of joys and sorrows, 64
+
+Gregory X., Pope, 14
+
+Guidonis, Bernard, 6
+
+
+Habits, 35, 251
+
+Harmony of Divine things, 158, 159
+
+Harmony of reason, the, 183
+
+Heaven: there will be no books in, 111;
+  it is our "Fatherland," 166-168, 173
+
+Holiness, 184
+
+Hope, 191, 192
+
+Hugo à St. Caro, 6, 25
+
+Hugh of St. Victor's: on attention at prayer, 126;
+  on intensity, 126
+
+
+Idolatry, 46
+
+Images, veneration of, 37
+
+Imagination, its function, 195, 201
+
+Imprecations in Holy Scripture, 100
+
+Indulgences, 168
+
+Ingratitude, 94
+
+"Insinuation" in prayer, 141
+
+Intelligence, quickness of, 224
+
+Intellect, the noblest part of man, 79, 80
+
+Intention, 133
+
+"Intercession" as a part of prayer, 146
+
+Intercession of the Saints, 161
+
+Interior Spirit, the true, 247
+
+Interpretive prayer, 163
+
+Isaias, St. Thomas's Commentary on, 10
+
+Isidore of Seville, St.: his etymologies, 24;
+  on religion, 27;
+  on the word _sanctus_, 48;
+  on prayer, 68
+
+
+Jacob's Vision, 231
+
+Jeremias prays for the people, though he is in Limbo, 115, 118, 162
+
+Jerome, St.: on the error of Vigilantius, who said the prayers of the
+    Martyrs were not heard, 115, 162;
+  on making "a virtue of necessity," 35;
+  on the term "super-substantial" Bread, 103
+
+John of St. Julian, O.P., 5
+
+John XXII., Pope, 23
+
+Josias, King of Juda, in Limbo, 155
+
+Joy as an effect of devotion, 62
+
+Joys of Contemplation, the, 210-216
+
+Justice, the chief of the Moral Virtues, 37, 55, 221
+
+
+Knowledge, its relation to the Moral Virtues, 182
+
+
+_Latria_, 30, 34, 44
+
+Leo the Great, St., on the Jews, 56
+
+Lia, the type of the Active Life, 222, 225, 234, 242, 246
+
+Liberty of Spirit, 237
+
+Life: definitions of, 169, 170, 171, 187;
+  considered as intellectual, life may be divided into the Active and
+    the Contemplative, 171, 174;
+  _cf. s.v._ Contemplative Life and Active Life;
+  the Active and Contemplative Life compared, 233-257;
+  the two Lives distinguished, 169-177;
+  their relative order, 249-252;
+  the "mixed" life, 175, 185;
+  the Life of Beatitude, 191;
+  the bestial life, 175;
+  the busy life, 175;
+  the civil life, 175;
+  the leisurely life, 175, 185;
+  the pleasurable life, 175;
+  the life of repose, 172, 173;
+  the life of toil, 172, 173;
+  the voluptuous life, 176
+
+Limbo, 118, 154-156
+
+Litany of the Saints, 158
+
+Living for Eternity, on, 83
+
+Livy on the Decii, 51
+
+Lombard, Peter, 25
+
+Lord's Prayer, the: the seven petitions of, 105-111;
+  the most perfect form of prayer, 105;
+  distractions in saying it, 132;
+  why we say _Our_ Father, and not _My_ Father, 96;
+  this prayer is recited in the name of the whole Church, 145;
+  in what sense we are tied to this restricted form of prayer, 136, 137;
+  the Lord's Prayer as a subject of meditation, 192
+
+Lyons, the Council of, St. Thomas summoned to it, 14
+
+Lyra, Nicolas de, his Gloss, 25
+
+
+Martyrs: the prayers of the, 162-164;
+  merits of the Martyrs, 256
+
+Marvel, what it is to, 189
+
+Mass, the: to be said distinctly, 122;
+  the Prayers of, 147;
+  the Prayer of the Consecration in the Mass, 149, 150
+
+Maximus Valerius, _On Socrates_, 84
+
+Meditation, 188, 190;
+  causes devotion, 57;
+  produces sadness as well as joy, 62-65;
+  the need of it, 61;
+  not to be neglected for vocal prayer, 123;
+  fruitful subjects for, 60;
+  meditation on the Sacred Passion, 59;
+  on choosing subtle subjects for meditation, 58, 60, 61
+
+Melancholy, no fruit of devotion, 64, 65
+
+Merit:
+  definition of, 166;
+  source of, 240;
+  merits and rewards, 242;
+  none in Heaven, 166, 243;
+  of the Active and Contemplative Life, 240-244;
+  the merit of prayer, 141;
+  those of the Saints, 163;
+  how we can merit for others, 141
+
+Military Religious Orders, 256
+
+Monica, St., 123
+
+Monte Cassino, 4
+
+Moral Acts, their nature, 225
+
+Moral Virtues, the:
+  Justice is the chief of the moral virtues, 221;
+  requisites for the moral virtues, 41;
+  their place in the Contemplative Life 182-186;
+  their function, 41, 43, 183-185;
+  their part in the Active Life, 220-226;
+  how far they remain after death, 230
+
+Movements of the soul, the three, 172, 203-210
+
+Mysticism, 1-3
+
+
+Necessity, to make a virtue of, 35, 44
+
+Nestorius's error concerning the Person of Christ, 161
+
+Novelty of St. Thomas's teaching, 6, 7
+
+
+"Obsecration" as a part of prayer, 147-149
+
+Observance, strictness of, 257
+
+Occultism, 3
+
+Office, attention at the Divine, 128
+
+Origen on sanctity, 47;
+  on not swearing, 148
+
+
+Passion, Meditation on the Sacred, 59, 63, 128
+
+Perfection, 44
+
+Peter Lombard, 25
+
+Philosophy is better than riches, 236
+
+_Postillæ_, 24
+
+Prayer to St. Thomas before study, A, 16
+
+Prayer: _defined_, 68, 69, 76, 78, 85, 102, 1O5, 127, 136, 148;
+  it is an act, 161;
+  not an act of the appetitive powers, 68, 71, 77;
+  it is an act of the virtue of religion, 76-80, 161;
+  after devotion, prayer is the highest act of the virtue of religion,
+    77;
+  it is a conversation with God, 74;
+  by it we become God's beggars, 110;
+  it is peculiar to the rational creation, 112-114;
+  in what sense the brute creatures pray, 114;
+  prayer is a gift from God, 139;
+  three requisites for prayer, 146;
+  four requisites for prayer, 138;
+  the real meaning of "petition," 78, 79;
+  the prayer of desire, 92, 105;
+  in what sense desire is not prayer, 77, 78;
+  prayer is a real cause, 72, 74, 166
+    _Why we should pray:_
+  prayer is reasonable, 71-76, 107, 120, 147;
+  the merit of prayer, 125, 137-143;
+  the effects of prayer, 71, 120, 125, 132, 138;
+  prayer causes union with God, 70, 71
+    _Errors concerning prayer:_
+  in general, 72;
+  it is not an adjuring of God, 148;
+  it never wearies God, 79, 80;
+  "much speaking" in prayer, 135;
+  it cannot change God's decrees, 72, 73, 86, 107, 161;
+  it does not "bend" His will, 86;
+  God knows beforehand what we would pray for, 73, 75, 80, 86, 120
+    _Of prayers heard and unheard:_
+  the condition necessary if our prayers are to be heard, 89, 96, 141,
+    144;
+  of prayers heard in anger, 142, 143;
+  in what sense the prayers of sinners are heard, 143-146;
+  the prayers of the poor are speedily heard, 69;
+  how the prayers of the Saints are heard, 162, 168;
+  the prayers of the Martyrs and Apostles, 162, 163;
+  why prayers are not heard, 142;
+  of unheard prayers, 140;
+  why our prayers for others are sometimes not heard, 96;
+  in what sense the prayers of sinners are heard, 143-146
+    _How we should pray:_
+  at regular intervals, 134;
+  our attitude in prayer, 150, 151;
+  beginning occupations with prayer, 70;
+  prayer "without ceasing," 91, 137;
+  attention at prayer, 125;
+  three kinds of attention, 120, 133;
+  distractions, 121, 127-133;
+  the length of our prayers, 133-137;
+  hindrances to prayer, 75;
+  the recitation of Psalms, 123;
+  prayer "in spirit and in truth," 126;
+  weariness in prayer, 134
+    _What we should pray for:_
+  the impetratory value of prayer, 138, 141;
+  what we should pray for in general, 129, 142;
+  for Beatitude, 85-87;
+  prayer for definite things, 84-88;
+  for "sufficiency of life," 89;
+  against death, 83;
+  for continence, 87;
+  for knowledge of Holy Scripture, 88;
+  for deliverance from toothache, 92, 94;
+  for others, 95, 97, 98, 229;
+  for the wicked, 97;
+  for the good, 98;
+  for our inferiors, 98;
+  for temporal blessings, 89-95;
+  for the predestinate, 167;
+  for our enemies, 99-102;
+  the Saints in Heaven pray for the resurrection of their bodies, 116
+    _To whom we should pray:_
+  not to God alone, 80-84;
+  to the Angels, 81;
+  to the Saints, 157-161;
+  to the lesser Saints, 117
+    _Who pray for us, and how:_
+  the Angels pray for us, how, 114;
+  in what sense the Son and the Holy Spirit are said to pray, 113, 115;
+  how the Holy Spirit helps our prayers, 85;
+  the Saints pray for us, 115-118;
+  how, 156, 163, 166, 167;
+  how we merit the prayers of the Saints, 162;
+  how our prayers are known to the Saints, 152-157;
+  those in Limbo prayed for those on earth, 118;
+  those in Purgatory cannot pray for us, 117
+    _Divers forms of prayer:_
+  vocal prayer, 119-125;
+  ejaculatory prayer, 134, 135;
+  prayer in secret, 121;
+  prayer of the heart, 124;
+  thanksgiving as a part of prayer, 149;
+  postulations as a part of prayer, 146-148
+    _The Lord's Prayer:_
+  we say not "my Father," but "our Father," 96;
+  the seven petitions of the Lord's Prayer, 102-111;
+  the Lord's Prayer not said without distractions, 132;
+  in what sense we are tied to the Lord's Prayer as a formula, 136, 137
+    _The Church's prayers:_
+  in general, 76, 147, 158;
+  public and private prayers, 119, 121, 122, 135;
+  how the prayer "of many" avails, 98;
+  the prayer of the Consecration at Mass, 149, 150
+
+Prelates and Contemplative Life, 236
+
+Prosper, St., the _Book of Sentences Gleaned from St. Augustine_, 140
+
+Prudence: its relation to the other Moral Virtues, 224;
+  it is requisite for the Active Life, 223-226
+
+Purity of soul, 252
+
+Purgatory: why the suffrages of the Church do not empty it at once, 167,
+    168;
+  the souls in Purgatory do not know our needs, 83;
+  neither do they pray for us, 83, 116, 118;
+  Brother Romanus passed sixteen days in Purgatory, 12
+
+Rabanus Maurus: his Gloss, 25;
+  on Prayer, 69
+
+Rachel, a type of the Contemplative Life, 163, 174, 180, 184, 234, 242
+
+Reading necessary for prayer, 190
+
+Reason: its function, 206;
+  the higher and the lower, 249;
+  the speculative and the practical, 68
+
+Religion: the virtue of, 27-50;
+  that it is a virtue, 34;
+  definition of, 27-31, 39, 49;
+  its principle is charity, 56;
+  it is one virtue, 35;
+  and a Moral Virtue, 40;
+  and a special virtue, 37-39;
+  not a Theological Virtue, 39;
+  the _via media_ in, 41;
+  the harmony of, 42;
+  is superior to the other Moral Virtues, 42;
+  is not for God's profit, but for ours, 43;
+  demands external acts, 44;
+  how far it is identified with sanctity, 47-50
+
+Religious Orders, the Active and Contemplative compared, 253-257
+
+Religious people, 31, 50, 61;
+  they are not always Saints, 50
+
+Reposeful characters, 252
+
+Romanus, Brother, appears to St. Thomas, 12
+
+
+Sacrifice, the real nature of, 38, 46, 244
+
+Saints, the: what it is to be a Saint, 50;
+  they are not gloomy, 64, 65;
+  their knowledge of our needs, 82, 152-157;
+  their prayers for us, 115-118;
+  they feel no grief for us on earth, 155;
+  their wills are perfectly conformed to that of God, 116, 156, 163,
+    165, 167;
+  the Communion of Saints, 158, 164;
+  we ought to pray to them, 157-161;
+  of devotion to the Saints, 57;
+  to the lesser Saints, 117, 160;
+  they are co-workers with God, 154;
+  in what sense their prayers are always heard, 158, 162-168;
+  their merits, 163, 166;
+  how they pray for us, 163, 167
+
+"Saint of Saints, The," 160
+
+Scripture, prayer for knowledge of Holy, 88
+
+Seneca: on petitions, 74;
+  on idolatry, 46
+
+Sentences, the Book of, 6, 25
+
+Sinners, prayer for: 97;
+  the prayers of sinners, 143-146
+
+Sins of conversation, 110
+
+Socrates on prayer, 84
+
+Solicitude, how far it is forbidden, 90
+
+Sorrow, as an effect of devotion, 62, 64
+
+Speculation, 189
+
+Spirit, the Holy, how He helps us to pray, 85
+
+"Spirit and truth," prayer in, 126, 127
+
+Spiritualism, 3
+
+Stability implied in the notion of sanctity, 49
+
+Strabo, Walafrid, his Gloss, 24
+
+Strictness of life not an end in itself, 257
+
+"Sufficiency of life," prayer for, 89
+
+Suffrages for the Dead, 167, 168
+
+_Summa Theologica_: the broad divisions of, 19, 20;
+  the method employed in, 21, 22;
+  the _Tertia Pars_, 13
+
+Superiors and Contemplation, 238
+
+Supererogation, works of, 44
+
+Superstition, 42
+
+Supersubstantial Bread, 103
+
+Supplications as a part of prayer, 146
+
+Swearing, Origen on, 148
+
+
+Teaching: in what it consists, 227, 228;
+  due to Contemplation, 227;
+  how far it belongs to the Active Life, 226-229;
+  the beauty of the teaching life, 227;
+  how the Angels teach, 231
+
+Temperance: a necessity for the Contemplative Life, 184, 185;
+  how far it is identical with sanctity, 50
+
+Temporal things: the part they play in our life, 89;
+  they are "stepping-stones" to Heaven, 91;
+  how far they may be asked for, 89-95
+
+Thanksgivings as part of prayer, 147
+
+Theological Virtues, the, 39-41, 191, 192
+
+_Theosebeia_, 31
+
+Thomas Aquinas, St.: born at Rocca Secca, 4;
+  his early occupation with Divine things, 5;
+  goes to Monte Cassino, 4;
+  to Naples University, 5;
+  receives the habit of the Friars Preachers, 5;
+  is sent to Santa Sabina, 5;
+  is imprisoned, and studies the Bible, the _Sentences_, and the
+    Philosophy of Aristotle, 6;
+  is created Bachelor in Theology, 6;
+  the novelty of his teaching, 7, 8;
+  created Master in Theology, 7;
+  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, 10;
+  hears from Our Lord's lips, _Bene scripsisti de Me, Thoma_, 10;
+  his three petitions, 8;
+  his prayer before study, 8-11;
+  is visited by St. Peter and St. Paul, who explain to him a passage of
+    Isaias, 11;
+  Brother Romanus appears to him, 12;
+  his approaching end is revealed to him, 12, 13;
+  the Crucifix speaks to him, 13;
+  he ceases to write, 14;
+  his emotion on hearing the words, _Ne projicias nos_, sung, 14;
+  is summoned to the Council of Lyons, 14;
+  his faith in the Holy Eucharist, 9, 15;
+  his dying words, 15;
+  his rhythm, _Adoro Te Devote_, 112;
+  the method of his teaching, 19;
+  his teaching is regarded as miraculous, 23;
+  his use of the works of the Fathers, 16, 18, 23;
+  his teaching and that of St. Augustine, 16-18;
+  his self-effacement, 23
+
+Tocco, William of, biographer of St. Thomas, 5 _note_, 6, 8, 9, 11, 15
+
+Toothache: St. Thomas's deliverance from it, 93;
+  St. Augustine's deliverance from it, 93
+
+Trinity, the Holy: how to pray to, 81;
+  the _Collect_ for Trinity Sunday, 147
+
+
+Union with God, 3, 197, 198.
+_Cf. s.v._ God
+
+
+Valgornera, _Theologia Mystica_, 1
+
+_Via media_ in religion, 41
+
+Vigilantius's errors regarding prayer, 117, 162
+
+Virginity, 50
+
+Virgins, the five wise and the five foolish, 247
+
+Virtue: definition of, 34;
+  its praiseworthy character, 43;
+  it lies in the will, 43
+
+
+Walafrid Strabo, his Gloss, 24
+
+Will: the object of the, 57;
+  its functions, 52, 70;
+  the part it plays in the Contemplative Life, 179-181
+
+Women, the natural devotion of, 59
+
+Worship: in what it consists, 41
+
+
+Zeal for souls, 243, 244
+
+
+
+
+INDEX OF TEXTS QUOTED OR EXPLAINED
+
+
+Genesis.
+xxix. 17; 184
+xxxii. 30-32; 200, 214
+
+Exodus.
+iii. 6; 117
+iii. 14; 176
+xiii. 6; 117
+xix. 21; 136, 237
+xx. 1-17; 42
+xxxv. 20, 21; 52
+
+1 Kings.
+i. 18; 120
+xv. 19; 73
+
+2 Kings.
+vii. 18; 150
+
+3 Kings.
+xviii. 42; 150
+
+4 Kings.
+xxii. 50; 155
+
+2 Paralipomenon.
+xxix. 31; 52
+
+Job.
+v. 1; 80, 157
+xiv. 21; 152
+xvi. 20-23; 210
+xxxi. 14; 226
+xxxi. 23; 236
+
+Psalms.
+v. 5; 177
+vi. 7; 151
+vi. 11; 99
+x. 17; 69
+xv. 2; 43
+xv. 5; 32
+xv. 5, 6; 172
+xv. 9; 120
+xv. 11; 177
+xvi. 6-9; 252
+xxiv. 6-11; 177
+xxvi. 4; 70, 136, 197
+xxvi. 5; 240
+xxvi. 8; 120
+xxxii. 20, 21; 137
+xxxiii. 9; 211, 216
+xxxiv. 13; 97, 137
+xxxv. 7; 235
+xxxvi. 23-25; 146
+xxxvii. 10; 91
+xxxviii. 4; 57
+xxxviii. 13; 68, 143
+xxxix. 13; 120
+xli. 3; 63
+xli. 1-6; 182
+xlv. 11; 235, 246
+xlvii. 9; 13
+xlvii. 9, 10, 15; 238
+xlix. 13; 46
+l. 19; 64
+liv. 1-7; 150
+liv. 23; 95
+lvii. 11; 100
+lviii. 7; 43
+lxv. 8-12; 232
+lxvi.; 84
+lxx. 17, 18; 76
+lxx. 20; 14
+lxxii. 21-28; 192
+lxxii. 28; 58
+lxxv. 4, 5; 129
+lxxvi. 1; 32
+lxxvi. 4; 62
+lxxix. 4; 85
+lxxxiii. 3; 44
+lxxxiii. 12; 81
+lxxxv. 1-5; 125
+xciv. 3; 46
+xcvi. 7; 113
+cii. 1-15; 249
+ciii. 33, 34; 80
+cxviii. 35; 85
+cxviii. 145; 124
+cxx. 1, 2; 58
+cxx. 4; 80
+cxxxviii. 14; 194
+cxl. 2; 76
+cxli. 1; 119
+cxlii. 4-7; 132
+cxlii. 5, 6; 194
+cxliii. 15; 191
+cxliv. 13; 104
+cxlv. 1; 130
+cxlvi. 9; 114
+
+Proverbs.
+xxviii. 8; 144
+xxx. 8; 89
+
+Ecclesiastes.
+vii. 14; 97
+
+Wisdom.
+vii. 7; 190
+viii. 2; 185
+viii. 16; 171, 204, 210
+ix. 15; 132, 213
+xv. 1-3; 244
+
+Ecclesiasticus.
+xxviii. 2; 146
+xxx. 24; 244
+xxxvi. 1-3; 102
+xxxvi. 16-19; 114
+xli. 1-6; 223
+xliii. 33; 41
+
+Isaias.
+xii. 1-6; 219
+xxv. 8, 9; 198
+xxvi. 3,4,8,9; 201
+xxxii. 17; 184
+xxxiii. 13-17; 181
+xlvi. 10; 104
+lviii. 5; 256
+lxiii. 15, 16; 88, 154
+lxiv. 8, 9; 71
+lxv. 24; 70
+
+Jeremias.
+vii. 16; 97
+xiv. 8,9; 186
+xv. 1; 96, 164
+xxxi. 34; 231
+
+Lamentations.
+iii. 19; 63
+
+Daniel.
+ix. 14; 160
+ix. 18, 19; 147
+x. 12, 13; 165
+
+Osee.
+xiv. 3; 120
+
+Habacuc.
+ii. 4; 190
+
+Malachi.
+i. 6; 36
+iii. 14; 72
+
+2 Maccabees
+xv. 14; 115, 162
+
+St. Matthew.
+v. 8; 184
+v. 44; 99
+vi. 6; 121
+vi. 7; 135
+vi. 8; 80
+vi. 9; 136
+vi. 9-13; 84
+vi. 25; 90
+vi. 32; 73
+vi. 33; 90
+vii. 7; 78
+xviii. 10; 157, 231
+xxii. 30; 165
+xxv. 3, 4; 247
+
+St. Luke.
+i. 49; 104
+i. 74, 75; 47
+vi. 12; 135
+vi. 13; 139
+ix. 55; 57
+x. 39; 190
+x. 40; 241
+x. 41; 234, 248
+x. 42; 216, 233, 248, 253
+x. 43; 235
+xi. 2-4; 84, 106
+xv. 13-16; 61
+xviii. 1; 71, 133, 137
+xxii. 43; 135
+
+St. John.
+iv. 24; 45, 85, 126
+v. 16; 95
+ix. 31; 144
+xi. 3; 146
+xiv. 8; 177
+xiv. 16; 113
+xvi. 23; 96
+xvii. 1-5; 111, 177
+xvii. 24; 98
+xix. 1-5; 56
+xxi. 22; 243
+
+Acts.
+vii. 59; 151
+xv. 9; 177
+xx. 36; 151
+
+Romans.
+i. 20; 45, 193
+vii. 24; 213
+viii. 26; 85, 113, 198
+viii. 31; 32
+viii. 38, 39; 48
+ix. 3; 241
+xiii. 10; 183
+xv. 4; 99
+xv. 30; 98, 158
+
+1 Corinthians.
+i. 11; 98
+iii. 8; 242
+iv. 5; 177
+vi. 9, 10; 104
+ix. 16; 44
+x. 31; 134
+xii. 31; 237
+xiii. 8; 217
+xiii. 12; 176, 213
+xiv. 14; 126
+xiv. 15; 82
+
+2 Corinthians.
+iii. 18; 189
+iv. 18; 90
+v. 6; 131
+v. 6, 7; 190
+v. 15; 239
+x. 31; 38
+xii. 7-9; 139
+
+Galatians.
+iv. 14; 32
+v. 13; 30
+
+Ephesians.
+i. 4; 76
+iv. 5, 6; 35
+
+Philippians.
+iii. 20; 65
+iv. 7; 198
+
+Colossians.
+iii. 3, 4; 176
+
+1 Thessalonians.
+v. 17; 91, 133, 137
+
+1 Timothy.
+i. 5; 191
+ii. 1; 146, 147
+ii. 4; 86
+
+2 Timothy.
+iii. 5; 144
+
+Hebrews.
+iii., iv., v.; 92
+vii. 25; 115
+x. 20; 248
+xii. 4; 256
+xii. 14; 48, 184
+
+St. James.
+i. 6; 141
+i. 27; 28
+iv. 3; 85
+v. 16; 95
+
+1 St. John.
+iii. 2; 176, 197, 231
+iv. 19; 107
+v. 16; 97
+
+Apocalypse.
+vi. 10; 100, 164
+vi. 11; 164
+viii. 4; 81
+xv. 1; 164
+xxii. 17; 244
+
+
+THE END
+
+_Printed in England_
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+
+
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+
+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
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+
+
+Title: On Prayer and The Contemplative Life
+
+Author: St. Thomas Aquinas
+
+Translator: Hugh Pope
+
+Release Date: August 10, 2007 [EBook #22295]
+
+Language: English
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+*** START OF THIS PROJECT GUTENBERG EBOOK ON PRAYER ***
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+
+</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. &amp; 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&mdash;but not violent hands&mdash;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&mdash;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&mdash;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&mdash;need it<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span>
+be said?&mdash;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&mdash;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>&mdash;the
+Theological Manual of those days&mdash;and also Aristotle's
+philosophical treatises. It was at this time
+that the diabolical attempt upon his virtue was
+made&mdash;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 &agrave; 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&mdash;"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&mdash;as it is the custom
+to ask all Christians at death touching their
+faith in this mighty Sacrament&mdash;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:&mdash;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&mdash;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
+Secund&aelig;</i> and the <i>Secunda Secund&aelig;</i> respectively, or
+as the <i>First</i> and <i>Second</i> portions of the <i>Second part</i>.
+In the <i>Prima Secund&aelig;</i> the Saint treats of the <b>principles
+of Morals</b>&mdash;namely, of man's ultimate end
+and of the habits, acts, and principles by which
+he attains it. In the <i>Secunda Secund&aelig;</i>, after having
+laid in the <i>Prima Secund&aelig;</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&mdash;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"&mdash;the
+<b>active</b>, namely, and the <b>contemplative</b>&mdash;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>&mdash;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&mdash;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>Postill&aelig;</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 &agrave; 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>Postill&aelig;</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&mdash;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 pr&aelig;sulum.<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">Qu&aelig; 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 vit&aelig;<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 s&aelig;culum:<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. Thom&aelig;</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 &aelig;tate tam tenera et scibilium nescia, qui necdum
+se scire poterat, miro modo Deum adhuc nesciens, divino
+ductus instinctu scire qu&aelig;rebat. De quo futurum erat, ut,
+dum sic anxius maturius Deum pr&aelig; aliis qu&aelig;reret, clarius
+pr&aelig; ceteris, qu&aelig; scire futurus erat, scriberet, qu&aelig; de Deo,
+ipso donante, studiosius et citius inveniret" (William of
+Tocco, <i>Vita B. Thom&aelig;</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., IId&aelig;.</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., IId&aelig;.</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. IId&aelig;.</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., IId&aelig;.</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., II&aelig;., 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 &agrave; 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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>sermon</i>, cccxxxiv. 3<br/>
+&nbsp;&nbsp;&nbsp;<i>on Psalm</i> lxxvi.<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;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&mdash;and that not merely of
+the unlearned, but even of the most learned&mdash;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>agricol&aelig;</i>) are
+so called because they "cultivate" the fields;
+the inhabitants of a place, too (<i>incol&aelig;</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&mdash;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&mdash;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&mdash;by
+commanding&mdash;those faculties or virtues
+which have to do with those things which are
+means to that end. But the theological
+virtues&mdash;<i>i.e.</i>, faith, hope, and charity&mdash;are
+directly concerned with God as their proper
+object. And hence they are the cause&mdash;by
+commanding it&mdash;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&mdash;which is the midpath of justice&mdash;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&mdash;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&mdash;for He in Himself is filled with
+glory to which nought can be added by any created
+thing&mdash;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&mdash;the
+body, for instance, when vivified by the soul, the
+air when illumined by the sun. Now the human
+mind needs&mdash;if it would be united to God&mdash;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&mdash;that
+is, the visible sign&mdash;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&mdash;which must have preceded,
+else such acts would not have been performed&mdash;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&mdash;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&mdash;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&mdash;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&mdash;and
+by consequence all acts that proceed from the
+human mind&mdash;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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Meaning of the Term "Devotion"<br/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Causes of Devotion<br/>
+&nbsp;&nbsp;&nbsp;On the Devotion of Women</p>
+<p><a href="#question-lxxxii-iv">IV. Is Joy an Effect of Devotion?</a><br/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On Melancholy<br/>
+&nbsp;&nbsp;&nbsp;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&mdash;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&mdash;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>&mdash;derived
+in its turn from <i>to vow</i>&mdash;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&mdash;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&mdash;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&mdash;since
+it is by love that a man becomes prompt to
+serve his friend&mdash;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 C&aelig;sar.</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&mdash;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&mdash;as well as the inclinations of my other
+various faculties&mdash;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&mdash;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&mdash;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&mdash;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>&mdash;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&mdash;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&mdash;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&mdash;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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On Prayer based on Friendship</p>
+<p><a href="#question-lxxxiii-ii">II. Is it Fitting to Pray?</a><br/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On Prayer as a True Cause<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>On the Sermon on the Mount</i>, II. iii. 14<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Humility of Prayer<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>On Psalm</i> cii. 10<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>De Catechizandis Rudibus</i>, xxv. 47<br/>
+&nbsp;&nbsp;&nbsp;<i>Confessions</i>, X. xxix.<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>On Psalm</i> xxxvii. 10<br/>
+&nbsp;&nbsp;&nbsp;<i>Confessions</i>, I. xx. 2<br/>
+&nbsp;&nbsp;&nbsp;<i>Confessions</i>, IX. iv. 12<br/>
+&nbsp;&nbsp;&nbsp;S. Thomas is miraculously relieved from Toothache<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Sermon</i>, lxxx. 7<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Grouping of these Petitions<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Confessions</i>, VII. x. 2<br/>
+&nbsp;&nbsp;&nbsp;<i>Sermon</i>, lvii., <i>on S. Matt.</i> vi. 7<br/>
+&nbsp;&nbsp;&nbsp;<i>Sermon</i>, lvi. 9, <i>on S. Matt.</i> vi.<br/>
+&nbsp;&nbsp;&nbsp;<i>Sermon</i>, lvi. 8, <i>on S. Matt.</i> vi.<br/>
+&nbsp;&nbsp;&nbsp;<i>Of the City of God</i>, xix. 27<br/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Saints in Limbo</p>
+<p><a href="#question-lxxxiii-xii">XII. Should Prayer be Vocal?</a><br/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Conditions of Vocal Prayer<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Confessions</i>, IX. iv. 8<br/>
+&nbsp;&nbsp;&nbsp;<i>Confessions</i>, X. xxxiii. 50<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Varieties of Attention at Prayer<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>On Psalm</i> lxxxv. 7<br/>
+&nbsp;&nbsp;&nbsp;<i>On Psalm</i> cxlv. 1<br/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>On Psalm</i> xxvi.<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the Prayer of the Consecration<br/>
+&nbsp;&nbsp;&nbsp;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&mdash;namely, as inducing a necessity&mdash;as
+happens when the effect comes entirely under the
+power of a cause; in another way, imperfectly&mdash;namely,
+by merely disposing to it&mdash;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&mdash;namely, to command something,
+or to ask or beg for something to be done&mdash;imply
+a certain arrangement&mdash;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&mdash;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&mdash;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&mdash;moved, that is, by the will,
+which itself is motived by charity&mdash;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&mdash;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&mdash;the union,
+that is, of friendship&mdash;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&mdash;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&mdash;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&mdash;with
+single-minded gaze&mdash;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&mdash;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&mdash;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&mdash;whether from our manner of asking or
+from the nature of what we ask for&mdash;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&mdash;for petition is an act of
+the mind&mdash;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&mdash;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&mdash;as, for instance, the beginnings of
+faith&mdash;and has prepared other things for those
+only who pray for them&mdash;as, for instance, final
+perseverance&mdash;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&mdash;not even
+excepting their own children&mdash;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&mdash;though
+it is to pass away&mdash;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&mdash;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>&mdash;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&mdash;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&mdash;not,
+indeed, by the footsteps of the body&mdash;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&mdash;<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.
+Thom&aelig;</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&mdash;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&mdash;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>&mdash;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&mdash;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&mdash;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>&mdash;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&mdash;for they shall
+be called the sons of God&mdash;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&mdash;and not the
+devil, nor the world, nor the flesh, nor sin&mdash;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&mdash;even as something
+good for God Himself&mdash;He may be sanctified in
+His Name; that He may be permanently uplifted
+above all things&mdash;on earth as in Heaven; that He&mdash;not
+sin&mdash;may reign&mdash;on earth as in Heaven; that
+His Will&mdash;none other&mdash;may be done&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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">Qu&aelig; 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 pr&aelig;stans homini,<br /></span>
+<span class="i0">Pr&aelig;sta me&aelig; 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 Tu&aelig; glori&aelig;!<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&mdash;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&mdash;since they are Blessed&mdash;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&mdash;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&mdash;as long as their souls are separated from
+their bodies&mdash;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&mdash;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&mdash;whether words or acts&mdash;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&mdash;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&mdash;<i>i.e.</i>, vocal prayer&mdash;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&mdash;and
+that consciously&mdash;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&mdash;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&mdash;not
+so much by the chant as by the things that are
+chanted&mdash;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&mdash;at times when such
+prayer is necessary&mdash;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&mdash;an
+effect, indeed, which is common to all acts springing
+from charity&mdash;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&mdash;namely,
+God Himself&mdash;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>&mdash;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&mdash;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&mdash;more generally&mdash;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&mdash;since
+even when he has finished praying he
+still remains devout&mdash;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&mdash;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&mdash;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&mdash;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&mdash;for as regards this it rests principally
+on charity&mdash;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>&mdash;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&mdash;that is, according to his
+sinful desires&mdash;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&mdash;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&mdash;viz., not yet perfectly illumined&mdash;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&mdash;while unwilling
+to forgive his neighbour his debts&mdash;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&mdash;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>&mdash;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&mdash;in
+which the priest in a sense brings God down
+upon earth&mdash;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&mdash;though always within the limits
+compatible with attention&mdash;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&mdash;when, that is, there comes of a sudden into
+our mind something which rouses the desire to
+pray "with unspeakable groanings"&mdash;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 Matth&aelig;um, 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&mdash;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&mdash;"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>&mdash;because, that is, thou didst weep
+before Me&mdash;<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&mdash;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&mdash;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&mdash;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&mdash;and, as it
+were, mediators&mdash;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&mdash;or
+not take place&mdash;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&mdash;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&mdash;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&mdash;and even
+prayers&mdash;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&mdash;that is, ask something for
+us by their desires&mdash;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&mdash;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 Perseveranti&aelig;</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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>De Consensu Evangelistarum</i>, I., iv. 8<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;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&mdash;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&mdash;that which makes it actually be&mdash;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&mdash;by
+the very fact that they exist through such
+a nature&mdash;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&mdash;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&mdash;yet still in miseries,<span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span>
+the other is better&mdash;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&mdash;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&mdash;and this belongs to the contemplative
+intellect, or it is some external action&mdash;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&mdash;which seems to be identified with the
+active&mdash;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>&mdash;that is, in images as it
+were&mdash;<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/>
+&nbsp;&nbsp;&nbsp;S. Thomas, <i>On the Beatific Vision</i>, I., xii.<br/>
+&nbsp;&nbsp;&nbsp;<i>ad 3m</i></p>
+
+<p><a href="#question-clxxx-ii">II. Do the Moral Virtues pertain to the Contemplative Life? </a><br/>
+&nbsp;&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Of the Perfection of Human Righteousness</i>, viii. 18<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Sermon</i>, CLXIX., xiv. 17<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;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&mdash;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/>
+&nbsp;&nbsp;&nbsp;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&mdash;the will, that is&mdash;moves
+us to consider some point either sensibly
+or intellectually, that is, sometimes out of love
+for the thing itself&mdash;for <i>Where thy treasure is there
+is thy heart also</i>,&mdash;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&mdash;viz., God Himself&mdash;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&mdash;acts of which fall under precept&mdash;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&mdash;that is, cleanness of heart&mdash;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&mdash;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&mdash;which consists in the
+act of the reason&mdash;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&mdash;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&mdash;the leisurely, the busy,
+and the life commingled of them both&mdash;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&mdash;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&mdash;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&mdash;namely, the
+contemplation of the truth&mdash;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&mdash;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&mdash;namely, contemplation,
+meditation and thought,&mdash;<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&mdash;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 justiti&aelig; 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&mdash;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&mdash;namely, God&mdash;which is sought."</p>
+
+<p>A thing may come under the contemplative life
+in two ways: either primarily, or secondarily&mdash;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&mdash;when,
+consequently, it will render us perfectly blessed.
+But in our present state the contemplation of
+Divine Truth belongs to us only imperfectly&mdash;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&mdash;<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>&mdash;it follows
+also that the contemplation of the Divine works
+belongs in a secondary sense to the contemplative
+life&mdash;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&mdash;and this is the crown of them
+all&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;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&mdash;that is, as actually using
+his bodily senses&mdash;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&mdash;that is, some
+imaginary appearance&mdash;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&mdash;namely, the
+Blessed Benedict&mdash;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 Tu&aelig; 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&mdash;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&mdash;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&mdash;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"&mdash;that is, as conformed (to<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span>
+God)&mdash;"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&mdash;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&mdash;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&mdash;a
+motion, that is, compounded of the <i>direct</i>
+and the <i>circular</i>&mdash;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 Pr&aelig;mium.<br /></span>
+<span class="i0">Sit nostra in Te gloria<br /></span>
+<span class="i0">Per cuncta semper s&aelig;cula!"<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&mdash;namely, our intellect&mdash;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&mdash;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&mdash;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&mdash;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&mdash;and this especially holds good in
+morals&mdash;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&mdash;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&mdash;namely, as embracing all kinds of human
+knowledge&mdash;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&mdash;and this is a question of prudence&mdash;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&mdash;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"&mdash;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&mdash;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&mdash;that is, knowledge&mdash;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&mdash;where we shall be as
+the Angels&mdash;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>&mdash;Angels
+who are of an inferior choir&mdash;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&mdash;whereby was meant
+the contemplative life&mdash;and descending the
+ladder&mdash;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 Catilin&aelig;</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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On Preparation for the Contemplative Life<br/>
+&nbsp;&nbsp;&nbsp;S. Augustine, <i>Confessions</i>, X., xliii. 70<br/>
+&nbsp;&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;&nbsp;Cardinal Cajetan, On the True Interior Life<br/>
+&nbsp;&nbsp;&nbsp;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&mdash;namely,
+his intellect&mdash;whereas in the works of the active
+life our inferior powers&mdash;those, namely, which we
+share with the brute creation&mdash;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&mdash;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&mdash;as
+being higher placed&mdash;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 Bo&euml;thius 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&mdash;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&mdash;after
+they have spent the greater portion
+of their life in contemplation&mdash;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&mdash;Thine Only-Begotten Son&mdash;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"&mdash;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&mdash;namely, to be with
+Christ&mdash;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&mdash;that is, that so he may arrive at
+'the vision of the Beginning'&mdash;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&mdash;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&mdash;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&mdash;as
+ye have heard when the Epistle to the Hebrews
+has been read&mdash;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&mdash;that is, she rested from toil&mdash;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&mdash;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/>
+&nbsp;&nbsp;typified in Jacob's Vision, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;in what sense it is distinct from the Contemplative Life, <a href="#Page_220">220</a>;<br/>
+&nbsp;&nbsp;how less meritorious than the Contemplative Life, <a href="#Page_240">240-244</a>;<br/>
+&nbsp;&nbsp;not preferable to the Contemplative Life, <a href="#Page_233">233-240</a>;<br/>
+&nbsp;&nbsp;it involves less sacrifice than the Contemplative Life, <a href="#Page_244">244</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;contrasted with the Contemplative Life, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/>
+&nbsp;&nbsp;how far it is more stable than the Contemplative Life, <a href="#Page_232">232</a>;<br/>
+&nbsp;&nbsp;its dangers, <a href="#Page_136">136</a>, <a href="#Page_147">147</a>, <a href="#Page_186">186</a>;<br/>
+&nbsp;&nbsp;it is a burden super-imposed upon the Contemplative Life, <a href="#Page_238">238</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it will not persist after this life, <a href="#Page_229">229-232</a>;<br/>
+&nbsp;&nbsp;the Active Life of the Angels, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;how far the Active Life is inferior to the Contemplative, <a href="#Page_233">233-240</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the part which the Moral Virtues play in it, <a href="#Page_191">191</a>, <a href="#Page_220">220-223</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;prudence is requisite for it, <a href="#Page_186">186</a>, <a href="#Page_223">223-226</a>;<br/>
+&nbsp;&nbsp;how far the teaching life pertains to the Active Life, <a href="#Page_226">226-229</a>, <a href="#Page_230">230</a>;<br/>
+&nbsp;&nbsp;it will pass away, <a href="#Page_177">177</a>, <a href="#Page_191">191</a>, <a href="#Page_229">229-232</a>;<br/>
+&nbsp;&nbsp;it is the Purgative way, <a href="#Page_220">220</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the Beatific Vision of the Angels, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;the intelligence of the Angels, <a href="#Page_187">187</a>, <a href="#Page_230">230</a>;<br/>
+&nbsp;&nbsp;the intercession of the Angels, <a href="#Page_165">165</a>;<br/>
+&nbsp;&nbsp;their conformity to the will of God, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>;<br/>
+&nbsp;&nbsp;the Angelic Hierarchies, <a href="#Page_201">201</a>, <a href="#Page_230">230</a>;<br/>
+&nbsp;&nbsp;the teaching of the Angels <a href="#Page_230">230</a>, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;we shall be like to the Angels, how, <a href="#Page_230">230</a>, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on honour, <a href="#Page_39">39</a>;<br/>
+&nbsp;&nbsp;that the perfection of the moral virtues lies in their mean, <a href="#Page_43">43</a>;<br/>
+&nbsp;&nbsp;on Justice, <a href="#Page_55">55</a>, <a href="#Page_221">221</a>;<br/>
+&nbsp;&nbsp;that "reason asks for the best things," <a href="#Page_69">69</a>;<br/>
+&nbsp;&nbsp;on the need of temporal things, <a href="#Page_89">89</a>;<br/>
+&nbsp;&nbsp;that "each man's life is that which he would wish to share with his friend," <a href="#Page_170">170</a>;<br/>
+&nbsp;&nbsp;that "to live is to be," <a href="#Page_170">170</a>;<br/>
+&nbsp;&nbsp;on action and contemplation as distinctions in the intellectual life, <a href="#Page_171">171</a>;<br/>
+&nbsp;&nbsp;that life is primarily in the vegetative soul, <a href="#Page_171">171</a>;<br/>
+&nbsp;&nbsp;on three kinds of lives, <a href="#Page_175">175</a>;<br/>
+&nbsp;&nbsp;that knowledge has little to do with the moral virtues, <a href="#Page_182">182</a>, <a href="#Page_221">221</a>;<br/>
+&nbsp;&nbsp;that every act of the intellect may be termed "consideration," <a href="#Page_188">188</a>;<br/>
+&nbsp;&nbsp;that the ultimate happiness of man consists in the contemplation of the highest truth, <a href="#Page_193">193</a>;<br/>
+&nbsp;&nbsp;of man's dependence on the imagination, <a href="#Page_201">201</a>;<br/>
+&nbsp;&nbsp;that motion is the act of a perfect thing, <a href="#Page_203">203</a>;<br/>
+&nbsp;&nbsp;on local motion as the chief of bodily motions, <a href="#Page_204">204</a>;<br/>
+&nbsp;&nbsp;that delight follows upon a perfect work, <a href="#Page_213">213</a>;<br/>
+&nbsp;&nbsp;on the nobility of science, <a href="#Page_214">214</a>;<br/>
+&nbsp;&nbsp;that there is no pleasure contrary to that derived from thought, <a href="#Page_217">217</a>;<br/>
+&nbsp;&nbsp;on application to the Contemplative Life, <a href="#Page_217">217</a>;<br/>
+&nbsp;&nbsp;that the Contemplative Life is "beyond man," <a href="#Page_218">218</a>;<br/>
+&nbsp;&nbsp;that prudence pertains to active happiness, <a href="#Page_223">223</a>;<br/>
+&nbsp;&nbsp;that he who commits adultery to steal is more a thief than an adulterer, <a href="#Page_223">223</a>;<br/>
+&nbsp;&nbsp;that prudence is the right mode of procedure in our actions, <a href="#Page_224">224</a>;<br/>
+&nbsp;&nbsp;that the ends of the moral virtues are the principles of prudence, <a href="#Page_224">224</a>;<br/>
+&nbsp;&nbsp;that the proof of the possession of wisdom is the power to teach, <a href="#Page_228">228</a>;<br/>
+&nbsp;&nbsp;eight proofs that the Contemplative Life is superior to the Active, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>;<br/>
+&nbsp;&nbsp;on the better lot, <a href="#Page_236">236</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;in prayer, <a href="#Page_125">125-133</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;they are seen in a vision together, <a href="#Page_18">18</a>;<br/>
+&nbsp;&nbsp;the Breviary Hymn to, <a href="#Page_26">26</a>;<br/>
+&nbsp;&nbsp;definition of religion, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>;<br/>
+&nbsp;&nbsp;on <i>Latvia</i>, <a href="#Page_30">30</a>;<br/>
+&nbsp;&nbsp;on <i>Eusebeia</i>, <a href="#Page_31">31</a>;<br/>
+&nbsp;&nbsp;on abiding in Christ, <a href="#Page_32">32</a>;<br/>
+&nbsp;&nbsp;on the desire of God, <a href="#Page_32">32</a>;<br/>
+&nbsp;&nbsp;on prayer for wealth, <a href="#Page_33">33</a>;<br/>
+&nbsp;&nbsp;on sacrifice, <a href="#Page_32">32</a>, <a href="#Page_46">46</a>;<br/>
+&nbsp;&nbsp;of true worship, <a href="#Page_40">40</a>;<br/>
+&nbsp;&nbsp;of idolatry, <a href="#Page_46">46</a>;<br/>
+&nbsp;&nbsp;on the value of external acts in prayer, <a href="#Page_46">46</a>;<br/>
+&nbsp;&nbsp;of virginity, <a href="#Page_50">50</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on the will and the understanding, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;on true grief, <a href="#Page_65">65</a>;<br/>
+&nbsp;&nbsp;prayer defined, <a href="#Page_69">69</a>;<br/>
+&nbsp;&nbsp;why we should pray, <a href="#Page_75">75</a>;<br/>
+&nbsp;&nbsp;on the prayers of the Church, <a href="#Page_76">76</a>;<br/>
+&nbsp;&nbsp;when we pray we are God's beggars, <a href="#Page_79">79</a>, <a href="#Page_110">110</a>;<br/>
+&nbsp;&nbsp;of those who say "He knows already; why then pray?" <a href="#Page_80">80</a>;<br/>
+&nbsp;&nbsp;of the knowledge the dead have of our affairs, <a href="#Page_82">82</a>;<br/>
+&nbsp;&nbsp;on shrinking from death, <a href="#Page_83">83</a>;<br/>
+&nbsp;&nbsp;on avoidance of Hell, <a href="#Page_86">86</a>;<br/>
+&nbsp;&nbsp;of the Beatific Vision, <a href="#Page_87">87</a>, <a href="#Page_229">229</a>;<br/>
+&nbsp;&nbsp;a prayer for continence, <a href="#Page_87">87</a>;<br/>
+&nbsp;&nbsp;and for the knowledge of Holy Scripture, <a href="#Page_88">88</a>;<br/>
+&nbsp;&nbsp;it is lawful to pray for what it is lawful to desire, <a href="#Page_89">89</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on "seeking first the Kingdom of God," <a href="#Page_90">90</a>;<br/>
+&nbsp;&nbsp;on prayer "without ceasing," <a href="#Page_91">91</a>;<br/>
+&nbsp;&nbsp;of the prayer of desire, <a href="#Page_92">92</a>, <a href="#Page_134">134</a>;<br/>
+&nbsp;&nbsp;his prayer for deliverance from toothache, <a href="#Page_92">92</a>;<br/>
+&nbsp;&nbsp;why temporal favours are sometimes not granted, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>;<br/>
+&nbsp;&nbsp;on prayer for others, <a href="#Page_96">96</a>;<br/>
+&nbsp;&nbsp;that we cannot here distinguish between the predestinate and the reprobate, <a href="#Page_97">97</a>;<br/>
+&nbsp;&nbsp;on the imprecations in Holy Scripture, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>;<br/>
+&nbsp;&nbsp;on prayer for the wicked, <a href="#Page_101">101</a>;<br/>
+&nbsp;&nbsp;on the Lord's Prayer, that it is the most perfect form of prayer, <a href="#Page_102">102</a>;<br/>
+&nbsp;&nbsp;on "our Daily Bread," <a href="#Page_103">103</a>, <a href="#Page_109">109</a>;<br/>
+&nbsp;&nbsp;"hallowed be Thy Name," <a href="#Page_104">104</a>;<br/>
+&nbsp;&nbsp;"Thy kingdom come," <a href="#Page_105">105</a>;<br/>
+&nbsp;&nbsp;"Thy will be done," <a href="#Page_105">105</a>;<br/>
+&nbsp;&nbsp;"forgive us our trespasses," <a href="#Page_110">110</a>, <a href="#Page_111">111</a>;<br/>
+&nbsp;&nbsp;of the Lord's Prayer and the gifts of the Holy Spirit, <a href="#Page_106">106</a>;<br/>
+&nbsp;&nbsp;of the two versions of the Lord's Prayer in St. Matthew and St. Luke, <a href="#Page_107">107</a>;<br/>
+&nbsp;&nbsp;on true righteousness, <a href="#Page_111">111</a>;<br/>
+&nbsp;&nbsp;on exterior religion, <a href="#Page_119">119</a>;<br/>
+&nbsp;&nbsp;on the chanting of the Psalter, <a href="#Page_123">123</a>;<br/>
+&nbsp;&nbsp;on the prayer of the heart, <a href="#Page_124">124</a>;<br/>
+&nbsp;&nbsp;on distractions, <a href="#Page_129">129-131</a>;<br/>
+&nbsp;&nbsp;on prayer at definite times, <a href="#Page_134">134</a>;<br/>
+&nbsp;&nbsp;on the brief prayers of the hermits of old, <a href="#Page_134">134</a>;<br/>
+&nbsp;&nbsp;on "much speaking" in prayer, <a href="#Page_135">135</a>;<br/>
+&nbsp;&nbsp;that God urges us to pray, <a href="#Page_138">138</a>, <a href="#Page_139">139</a>;<br/>
+&nbsp;&nbsp;that prayer is a gift of God, <a href="#Page_139">139</a>;<br/>
+&nbsp;&nbsp;on unheard prayers, <a href="#Page_140">140</a>, <a href="#Page_142">142</a>;<br/>
+&nbsp;&nbsp;on prayers heard in anger, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/>
+&nbsp;&nbsp;in what sense the prayers of sinners are heard, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;of the knowledge of the Saints in Limbo, <a href="#Page_154">154-156</a>;<br/>
+&nbsp;&nbsp;why the prayers of the Saints are heard, <a href="#Page_167">167</a>;<br/>
+&nbsp;&nbsp;the Contemplative contrasted with the Active Life, <a href="#Page_172">172-174</a>, <a href="#Page_186">186</a>;<br/>
+&nbsp;&nbsp;the three "lives," <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;the "mixed" life, <a href="#Page_226">226</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on the use of leisure, <a href="#Page_186">186</a>;<br/>
+&nbsp;&nbsp;the claims of the two lives, the Active and the Contemplative, <a href="#Page_186">186</a>, <a href="#Page_248">248</a>;<br/>
+&nbsp;&nbsp;of the Active Life, <a href="#Page_236">236</a>;<br/>
+&nbsp;&nbsp;of the Active Life as opposed to the Contemplative, <a href="#Page_238">238</a>;<br/>
+&nbsp;&nbsp;that every operation of the intellect may be termed "thought," <a href="#Page_188">188</a>;<br/>
+&nbsp;&nbsp;of the derivation of the term "speculation," <a href="#Page_189">189</a>;<br/>
+&nbsp;&nbsp;of our present perfection, <a href="#Page_190">190</a>, <a href="#Page_191">191</a>;<br/>
+&nbsp;&nbsp;on the pleasures of sense, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;that the contemplation of God is the goal of all our acts, <a href="#Page_193">193</a>;<br/>
+&nbsp;&nbsp;that we must use created things as stepping-stones to the things that abide for ever, <a href="#Page_193">193</a>;<br/>
+&nbsp;&nbsp;on Mary's "better part," <a href="#Page_196">196</a>, <a href="#Page_197">197</a>;<br/>
+&nbsp;&nbsp;on Martha and Mary, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>, <a href="#Page_248">248</a>;<br/>
+&nbsp;&nbsp;that in contemplation we do not see God Himself, <a href="#Page_199">199</a>;<br/>
+&nbsp;&nbsp;the greater the danger in the battle, the greater the joy in the triumph, <a href="#Page_212">212</a>;<br/>
+&nbsp;&nbsp;on the transitory nature of our present contemplation, <a href="#Page_218">218</a>;<br/>
+&nbsp;&nbsp;on the beauty of the teaching life, <a href="#Page_227">227</a>;<br/>
+&nbsp;&nbsp;how the moral virtues remain after death, <a href="#Page_230">230</a>;<br/>
+&nbsp;&nbsp;of the repose of Contemplation, <a href="#Page_230">230</a>, <a href="#Page_241">241</a>;<br/>
+&nbsp;&nbsp;of his desire for solitude, yet he feels that he must work for others, <a href="#Page_239">239</a>;<br/>
+&nbsp;&nbsp;he dare hope for the Contemplative Life, <a href="#Page_240">240</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+Bo&euml;thius, 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/>
+&nbsp;&nbsp;on the meaning of Religion, <a href="#Page_50">50</a>;<br/>
+&nbsp;&nbsp;on the meaning of devotion, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>;<br/>
+&nbsp;&nbsp;on its causes, <a href="#Page_60">60</a>;<br/>
+&nbsp;&nbsp;on devotion as opposed to gloom, <a href="#Page_64">64</a>;<br/>
+&nbsp;&nbsp;of the "devout female sex," <a href="#Page_62">62</a>;<br/>
+&nbsp;&nbsp;of the need of meditation, <a href="#Page_61">61</a>;<br/>
+&nbsp;&nbsp;of prayer as the cause of union with God, <a href="#Page_71">71</a>;<br/>
+&nbsp;&nbsp;of prayer as a real cause, <a href="#Page_74">74</a>;<br/>
+&nbsp;&nbsp;on three points to be considered in prayer, <a href="#Page_78">78</a>;<br/>
+&nbsp;&nbsp;on prayer as a sacrifice, <a href="#Page_79">79</a>;<br/>
+&nbsp;&nbsp;of the divisions of the Lord's Prayer, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>;<br/>
+&nbsp;&nbsp;how those in Limbo can hear prayers, <a href="#Page_118">118</a>;<br/>
+&nbsp;&nbsp;on vocal prayer, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>;<br/>
+&nbsp;&nbsp;on the tone to be employed in saying Mass, <a href="#Page_122">122</a>;<br/>
+&nbsp;&nbsp;the function of ecclesiastical chant, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>;<br/>
+&nbsp;&nbsp;on attention in recitation of Divine Office, <a href="#Page_128">128</a>;<br/>
+&nbsp;&nbsp;on attention to the words of Consecration, <a href="#Page_149">149</a>, <a href="#Page_150">150</a>;<br/>
+&nbsp;&nbsp;of the need of the moral virtues in the Contemplative Life, <a href="#Page_239">239</a>;<br/>
+&nbsp;&nbsp;the Parable of the Ten Virgins, <a href="#Page_247">247</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;<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 Matth&aelig;um</i> falsely attributed to him, <a href="#Page_24">24</a>;<br/>
+&nbsp;&nbsp;on prayer as a conversation with God, <a href="#Page_74">74</a>;<br/>
+&nbsp;&nbsp;on prayer for others, <a href="#Page_95">95</a>;<br/>
+&nbsp;&nbsp;in public, <a href="#Page_121">121</a>;<br/>
+&nbsp;&nbsp;on prayer for sinners, <a href="#Page_143">143</a>;<br/>
+&nbsp;&nbsp;on prayer through Jesus Christ, <a href="#Page_145">145</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it is something beautiful in the soul, <a href="#Page_184">184</a>;<br/>
+&nbsp;&nbsp;not purely an affair of the intellect, <a href="#Page_179">179-182</a>, <a href="#Page_189">189</a>;<br/>
+&nbsp;&nbsp;its relation to the affective powers, <a href="#Page_211">211</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the place occupied by the imagination, <a href="#Page_195">195</a>;<br/>
+&nbsp;&nbsp;in what sense contemplation involves many acts, <a href="#Page_187">187-192</a>;<br/>
+&nbsp;&nbsp;how far contemplation may be described according to the three species of motion&mdash;circular, direct, and oblique, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a>;<br/>
+&nbsp;&nbsp;contemplation is natural to man, <a href="#Page_210">210</a>;<br/>
+&nbsp;&nbsp;it is pleasurable, <a href="#Page_211">211</a>;<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span><br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it does not, in this present life, fall on the Divine Essence as such, <a href="#Page_199">199-203</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;its ultimate goal in this life, <a href="#Page_212">212</a>, <a href="#Page_220">220</a>;<br/>
+&nbsp;&nbsp;how it is distinguished from meditation and thought, <a href="#Page_188">188</a>;<br/>
+&nbsp;&nbsp;and from speculation, <a href="#Page_189">189</a>;<br/>
+&nbsp;&nbsp;four integral parts of contemplation, <a href="#Page_193">193</a>, <a href="#Page_194">194</a>;<br/>
+&nbsp;&nbsp;four phases in it, <a href="#Page_194">194</a>;<br/>
+&nbsp;&nbsp;six steps in it, <a href="#Page_195">195</a>, <a href="#Page_196">196</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it is "beyond man," <a href="#Page_218">218</a>;<br/>
+&nbsp;&nbsp;a busy life does not exclude it, <a href="#Page_238">238</a>;<br/>
+&nbsp;&nbsp;it is lawful to desire it, <a href="#Page_240">240</a>;<br/>
+&nbsp;&nbsp;contemplation and ecstasy, <a href="#Page_200">200</a>;<br/>
+&nbsp;&nbsp;four subjects of contemplation, <a href="#Page_194">194</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it is superior to the Active Life, <a href="#Page_233">233-240</a>;<br/>
+&nbsp;&nbsp;it is more meritorious than it, <a href="#Page_240">240-244</a>;<br/>
+&nbsp;&nbsp;its great merit, <a href="#Page_242">242</a>;<br/>
+&nbsp;&nbsp;it is prepared for in the Active Life, <a href="#Page_239">239</a>, <a href="#Page_245">245-249</a>;<br/>
+&nbsp;&nbsp;the Active Life precedes it, <a href="#Page_249">249-252</a>;<br/>
+&nbsp;&nbsp;the Contemplative Life directs the Active, <a href="#Page_251">251</a>;<br/>
+&nbsp;&nbsp;the relation of the Contemplative Life to the Theological virtues, <a href="#Page_192">192</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it demands temperance, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;and chastity, which it in turn fosters, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;it calls for the subjection of the passions, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;it results in the subjugation of the passions, <a href="#Page_213">213</a>;<br/>
+&nbsp;&nbsp;it involves a certain liberty of spirit, <a href="#Page_234">234</a>, <a href="#Page_237">237</a>;<br/>
+&nbsp;&nbsp;it is often distasteful, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/>
+&nbsp;&nbsp;it means the sacrifice of our own soul, <a href="#Page_244">244</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;its combats, <a href="#Page_212">212</a>, <a href="#Page_213">213</a>;<br/>
+&nbsp;&nbsp;it is imperfect here on earth, <a href="#Page_243">243</a>;<br/>
+&nbsp;&nbsp;it is not incompatible with Prelacy, <a href="#Page_236">236</a>;<br/>
+&nbsp;&nbsp;its relation to the office of teaching, <a href="#Page_236">236-239</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;reading is sometimes necessary for it, <a href="#Page_190">190</a>;<br/>
+&nbsp;&nbsp;how far it refrains from all external actions, <a href="#Page_182">182</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on sanctity, <a href="#Page_49">49</a>;<br/>
+&nbsp;&nbsp;on ecstasy, <a href="#Page_55">55</a>;<br/>
+&nbsp;&nbsp;on beginning all with prayer, <a href="#Page_70">70</a>;<br/>
+&nbsp;&nbsp;on being co-workers with God, <a href="#Page_154">154</a>;<br/>
+&nbsp;&nbsp;of the knowledge of the Angels, <a href="#Page_157">157</a>;<br/>
+&nbsp;&nbsp;of the harmony in Divine things, <a href="#Page_158">158</a>;<br/>
+&nbsp;&nbsp;that life implies motion, <a href="#Page_171">171</a>;<br/>
+&nbsp;&nbsp;on the three movements of the soul, <a href="#Page_172">172</a>, <a href="#Page_203">203-210</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;that the goal of contemplation is to attain to the uniformity of the Divine contemplation, <a href="#Page_218">218</a>;<br/>
+&nbsp;&nbsp;that in contemplation here on earth we do not see the Divine Essence, <a href="#Page_200">200</a>;<br/>
+&nbsp;&nbsp;on the illumination of the Angels, <a href="#Page_230">230</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;is a special act, <a href="#Page_51">51</a>;<br/>
+&nbsp;&nbsp;is due to an act of the will, <a href="#Page_53">53</a>, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;is an act of the virtue of Religion, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;is the principal act of the virtue of Religion, <a href="#Page_54">54</a>;<br/>
+&nbsp;&nbsp;involves sacrifice of the heart, <a href="#Page_64">64</a>;<br/>
+&nbsp;&nbsp;it gives a certain measure to human acts, <a href="#Page_52">52</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;two causes of it, <a href="#Page_57">57</a>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>;<br/>
+&nbsp;&nbsp;caused by meditation, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;especially by meditation on the Sacred Passion, <a href="#Page_59">59</a>, <a href="#Page_63">63</a>;<br/>
+&nbsp;&nbsp;on the goodness of God, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>;<br/>
+&nbsp;&nbsp;on our own defects, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>;<br/>
+&nbsp;&nbsp;obstacles to it, <a href="#Page_62">62</a>;<br/>
+&nbsp;&nbsp;how far it may be hindered by learning, <a href="#Page_60">60</a>;<br/>
+&nbsp;&nbsp;it is productive of sorrow, <a href="#Page_62">62-64</a>;<br/>
+&nbsp;&nbsp;but is not therefore to be confounded with gloominess, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>;<br/>
+&nbsp;&nbsp;it produces joy, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>;<br/>
+&nbsp;&nbsp;devotion to the Saints, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;the devotion of women, <a href="#Page_59">59</a>, <a href="#Page_62">62</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;Denis the Areopagite on, <a href="#Page_55">55</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;St. Thomas's reception of It as Viaticum, <a href="#Page_15">15</a>;<br/>
+&nbsp;&nbsp;the "Chief" of the Sacraments, <a href="#Page_103">103</a>;<br/>
+&nbsp;&nbsp;our "Daily Bread," <a href="#Page_103">103</a>, <a href="#Page_109">109</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the gift of fear, <a href="#Page_34">34</a>;<br/>
+&nbsp;&nbsp;fear of death, <a href="#Page_23">23</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;in what sense we "adjure" Him in our prayers, <a href="#Page_148">148</a>;<br/>
+&nbsp;&nbsp;by prayer we become His beggars, <a href="#Page_79">79</a>, <a href="#Page_110">110</a>;<br/>
+&nbsp;&nbsp;He is not changed by our prayers, <a href="#Page_86">86</a>, <a href="#Page_107">107</a>;<br/>
+&nbsp;&nbsp;does not need our external acts of religion, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>;<br/>
+&nbsp;&nbsp;His foreknowledge involves no compulsion, <a href="#Page_72">72</a>;<br/>
+&nbsp;&nbsp;His goodness is a reason for prayer, <a href="#Page_107">107</a>, <a href="#Page_149">149</a>;<br/>
+&nbsp;&nbsp;His Holiness is a reason for prayer, <a href="#Page_147">147</a>;<br/>
+&nbsp;&nbsp;the harmony of Divine things, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;He knows the heart, <a href="#Page_157">157</a>;<br/>
+&nbsp;&nbsp;the majesty of God, <a href="#Page_189">189</a>;<br/>
+&nbsp;&nbsp;the Patience of God, <a href="#Page_130">130</a>;<br/>
+&nbsp;&nbsp;we do not pray to Him alone, <a href="#Page_80">80-84</a>;<br/>
+&nbsp;&nbsp;He does not always hear our prayers, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;He does not profit by our service, <a href="#Page_43">43</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;He is the First Principle, <a href="#Page_180">180</a>;<br/>
+&nbsp;&nbsp;the Ultimate End, <a href="#Page_182">182</a>;<br/>
+&nbsp;&nbsp;ultimate union with Him, <a href="#Page_109">109</a>, <a href="#Page_191">191</a>;<br/>
+&nbsp;&nbsp;union with Him, <a href="#Page_69">69</a>, <a href="#Page_208">208</a>;<br/>
+&nbsp;&nbsp;we can hope for it, <a href="#Page_240">240</a>;<br/>
+&nbsp;&nbsp;hindrances to it, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;of Martha and Mary as types of the Active and the Contemplative Life respectively, <a href="#Page_174">174</a>;<br/>
+&nbsp;&nbsp;on attention at prayer, <a href="#Page_126">126</a>;<br/>
+&nbsp;&nbsp;on the intercession of the Angels, <a href="#Page_165">165</a>;<br/>
+&nbsp;&nbsp;on the conformity of the Angels to God's Will, <a href="#Page_167">167</a>;<br/>
+&nbsp;&nbsp;how the prayers of the Saints avail, <a href="#Page_167">167</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;that contemplation excludes all images, <a href="#Page_201">201</a>;<br/>
+&nbsp;&nbsp;of St. Benedict's vision, <a href="#Page_202">202</a>;<br/>
+&nbsp;&nbsp;on the true sweetness of contemplation, <a href="#Page_210">210</a>;<br/>
+&nbsp;&nbsp;contemplation springs from and leads to love of God, <a href="#Page_212">212</a>;<br/>
+&nbsp;&nbsp;on the combats of the Contemplative Life, <a href="#Page_212">212</a>;<br/>
+&nbsp;&nbsp;that knowledge of God brings about the death of all carnal desires, <a href="#Page_213">213</a>;<br/>
+&nbsp;&nbsp;of the joys of the spiritual life, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/>
+&nbsp;&nbsp;on disgust for spiritual things <a href="#Page_215">215</a>, <a href="#Page_216">216</a>;<br/>
+&nbsp;&nbsp;of the Active Life, <a href="#Page_221">221</a>, <a href="#Page_225">225</a>;<br/>
+&nbsp;&nbsp;on teaching as falling under the Active Life, <a href="#Page_226">226</a>;<br/>
+&nbsp;&nbsp;as due to contemplation, <a href="#Page_227">227</a>;<br/>
+&nbsp;&nbsp;that the Active Life passes away, not so the Contemplative Life, <a href="#Page_229">229</a>;<br/>
+&nbsp;&nbsp;of the Contemplation of the Angels, <a href="#Page_231">231</a>;<br/>
+&nbsp;&nbsp;on the instability of our present contemplation, <a href="#Page_232">232</a>, <a href="#Page_243">243</a>;<br/>
+&nbsp;&nbsp;of the merits of the Contemplative Life, <a href="#Page_240">240</a>, <a href="#Page_241">241</a>;<br/>
+&nbsp;&nbsp;that those who are Superiors can still practise the Contemplative Life, <a href="#Page_236">236</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;of zeal for souls, <a href="#Page_243">243</a>, <a href="#Page_244">244</a>;<br/>
+&nbsp;&nbsp;of the necessity of the Active Life, <a href="#Page_250">250</a>;<br/>
+&nbsp;&nbsp;<i>contemplata aliis tradere</i>, <a href="#Page_254">254</a>;<br/>
+&nbsp;&nbsp;that the Blessed in Heaven know our needs, <a href="#Page_82">82</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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 &agrave; 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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on religion, <a href="#Page_27">27</a>;<br/>
+&nbsp;&nbsp;on the word <i>sanctus</i>, <a href="#Page_48">48</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;on making "a virtue of necessity," <a href="#Page_35">35</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;<i>cf. s.v.</i> <a href="#index-contemplative-life">Contemplative Life</a> and <a href="#index-active-life">Active Life</a>;<br/>
+&nbsp;&nbsp;the Active and Contemplative Life compared, <a href="#Page_233">233-257</a>;<br/>
+&nbsp;&nbsp;the two Lives distinguished, <a href="#Page_169">169-177</a>;<br/>
+&nbsp;&nbsp;their relative order, <a href="#Page_249">249-252</a>;<br/>
+&nbsp;&nbsp;the "mixed" life, <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;the Life of Beatitude, <a href="#Page_191">191</a>;<br/>
+&nbsp;&nbsp;the bestial life, <a href="#Page_175">175</a>;<br/>
+&nbsp;&nbsp;the busy life, <a href="#Page_175">175</a>;<br/>
+&nbsp;&nbsp;the civil life, <a href="#Page_175">175</a>;<br/>
+&nbsp;&nbsp;the leisurely life, <a href="#Page_175">175</a>, <a href="#Page_185">185</a>;<br/>
+&nbsp;&nbsp;the pleasurable life, <a href="#Page_175">175</a>;<br/>
+&nbsp;&nbsp;the life of repose, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/>
+&nbsp;&nbsp;the life of toil, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the most perfect form of prayer, <a href="#Page_105">105</a>;<br/>
+&nbsp;&nbsp;distractions in saying it, <a href="#Page_132">132</a>;<br/>
+&nbsp;&nbsp;why we say <i>Our</i> Father, and not <i>My</i> Father, <a href="#Page_96">96</a>;<br/>
+&nbsp;&nbsp;this prayer is recited in the name of the whole Church, <a href="#Page_145">145</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the Prayers of, <a href="#Page_147">147</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;causes devotion, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;produces sadness as well as joy, <a href="#Page_62">62-65</a>;<br/>
+&nbsp;&nbsp;the need of it, <a href="#Page_61">61</a>;<br/>
+&nbsp;&nbsp;not to be neglected for vocal prayer, <a href="#Page_123">123</a>;<br/>
+&nbsp;&nbsp;fruitful subjects for, <a href="#Page_60">60</a>;<br/>
+&nbsp;&nbsp;meditation on the Sacred Passion, <a href="#Page_59">59</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;definition of, <a href="#Page_166">166</a>;<br/>
+&nbsp;&nbsp;source of, <a href="#Page_240">240</a>;<br/>
+&nbsp;&nbsp;merits and rewards, <a href="#Page_242">242</a>;<br/>
+&nbsp;&nbsp;none in Heaven, <a href="#Page_166">166</a>, <a href="#Page_243">243</a>;<br/>
+&nbsp;&nbsp;of the Active and Contemplative Life, <a href="#Page_240">240-244</a>;<br/>
+&nbsp;&nbsp;the merit of prayer, <a href="#Page_141">141</a>;<br/>
+&nbsp;&nbsp;those of the Saints, <a href="#Page_163">163</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;Justice is the chief of the moral virtues, <a href="#Page_221">221</a>;<br/>
+&nbsp;&nbsp;requisites for the moral virtues, <a href="#Page_41">41</a>;<br/>
+&nbsp;&nbsp;their place in the Contemplative Life <a href="#Page_182">182-186</a>;<br/>
+&nbsp;&nbsp;their function, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_183">183-185</a>;<br/>
+&nbsp;&nbsp;their part in the Active Life, <a href="#Page_220">220-226</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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>Postill&aelig;</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/>
+&nbsp;&nbsp;it is an act, <a href="#Page_161">161</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it is an act of the virtue of religion, <a href="#Page_76">76-80</a>, <a href="#Page_161">161</a>;<br/>
+&nbsp;&nbsp;after devotion, prayer is the highest act of the virtue of religion, <a href="#Page_77">77</a>;<br/>
+&nbsp;&nbsp;it is a conversation with God, <a href="#Page_74">74</a>;<br/>
+&nbsp;&nbsp;by it we become God's beggars, <a href="#Page_110">110</a>;<br/>
+&nbsp;&nbsp;it is peculiar to the rational creation, <a href="#Page_112">112-114</a>;<br/>
+&nbsp;&nbsp;in what sense the brute creatures pray, <a href="#Page_114">114</a>;<br/>
+&nbsp;&nbsp;prayer is a gift from God, <a href="#Page_139">139</a>;<br/>
+&nbsp;&nbsp;three requisites for prayer, <a href="#Page_146">146</a>;<br/>
+&nbsp;&nbsp;four requisites for prayer, <a href="#Page_138">138</a>;<br/>
+&nbsp;&nbsp;the real meaning of "petition," <a href="#Page_78">78</a>, <a href="#Page_79">79</a>;<br/>
+&nbsp;&nbsp;the prayer of desire, <a href="#Page_92">92</a>, <a href="#Page_105">105</a>;<br/>
+&nbsp;&nbsp;in what sense desire is not prayer, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>;<br/>
+&nbsp;&nbsp;prayer is a real cause, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_166">166</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>Why we should pray:</i><br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the merit of prayer, <a href="#Page_125">125</a>, <a href="#Page_137">137-143</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;prayer causes union with God, <a href="#Page_70">70</a>, <a href="#Page_71">71</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>Errors concerning prayer:</i><br/>
+&nbsp;&nbsp;in general, <a href="#Page_72">72</a>;<br/>
+&nbsp;&nbsp;it is not an adjuring of God, <a href="#Page_148">148</a>;<br/>
+&nbsp;&nbsp;it never wearies God, <a href="#Page_79">79</a>, <a href="#Page_80">80</a>;<br/>
+&nbsp;&nbsp;"much speaking" in prayer, <a href="#Page_135">135</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;it does not "bend" His will, <a href="#Page_86">86</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>Of prayers heard and unheard:</i><br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;of prayers heard in anger, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>;<br/>
+&nbsp;&nbsp;in what sense the prayers of sinners are heard, <a href="#Page_143">143-146</a>;<br/>
+&nbsp;&nbsp;the prayers of the poor are speedily heard, <a href="#Page_69">69</a>;<br/>
+&nbsp;&nbsp;how the prayers of the Saints are heard, <a href="#Page_162">162</a>, <a href="#Page_168">168</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;why prayers are not heard, <a href="#Page_142">142</a>;<br/>
+&nbsp;&nbsp;of unheard prayers, <a href="#Page_140">140</a>;<br/>
+&nbsp;&nbsp;why our prayers for others are sometimes not heard, <a href="#Page_96">96</a>;<br/>
+&nbsp;&nbsp;in what sense the prayers of sinners are heard, <a href="#Page_143">143-146</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>How we should pray:</i><br/>
+&nbsp;&nbsp;at regular intervals, <a href="#Page_134">134</a>;<br/>
+&nbsp;&nbsp;our attitude in prayer, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>;<br/>
+&nbsp;&nbsp;beginning occupations with prayer, <a href="#Page_70">70</a>;<br/>
+&nbsp;&nbsp;prayer "without ceasing," <a href="#Page_91">91</a>, <a href="#Page_137">137</a>;<br/>
+&nbsp;&nbsp;attention at prayer, <a href="#Page_125">125</a>;<br/>
+&nbsp;&nbsp;three kinds of attention, <a href="#Page_120">120</a>, <a href="#Page_133">133</a>;<br/>
+&nbsp;&nbsp;<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/>
+&nbsp;&nbsp;the length of our prayers, <a href="#Page_133">133-137</a>;<br/>
+&nbsp;&nbsp;hindrances to prayer, <a href="#Page_75">75</a>;<br/>
+&nbsp;&nbsp;the recitation of Psalms, <a href="#Page_123">123</a>;<br/>
+&nbsp;&nbsp;prayer "in spirit and in truth," <a href="#Page_126">126</a>;<br/>
+&nbsp;&nbsp;weariness in prayer, <a href="#Page_134">134</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>What we should pray for:</i><br/>
+&nbsp;&nbsp;the impetratory value of prayer, <a href="#Page_138">138</a>, <a href="#Page_141">141</a>;<br/>
+&nbsp;&nbsp;what we should pray for in general, <a href="#Page_129">129</a>, <a href="#Page_142">142</a>;<br/>
+&nbsp;&nbsp;for Beatitude, <a href="#Page_85">85-87</a>;<br/>
+&nbsp;&nbsp;prayer for definite things, <a href="#Page_84">84-88</a>;<br/>
+&nbsp;&nbsp;for "sufficiency of life," <a href="#Page_89">89</a>;<br/>
+&nbsp;&nbsp;against death, <a href="#Page_83">83</a>;<br/>
+&nbsp;&nbsp;for continence, <a href="#Page_87">87</a>;<br/>
+&nbsp;&nbsp;for knowledge of Holy Scripture, <a href="#Page_88">88</a>;<br/>
+&nbsp;&nbsp;for deliverance from toothache, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;for the wicked, <a href="#Page_97">97</a>;<br/>
+&nbsp;&nbsp;for the good, <a href="#Page_98">98</a>;<br/>
+&nbsp;&nbsp;for our inferiors, <a href="#Page_98">98</a>;<br/>
+&nbsp;&nbsp;for temporal blessings, <a href="#Page_89">89-95</a>;<br/>
+&nbsp;&nbsp;for the predestinate, <a href="#Page_167">167</a>;<br/>
+&nbsp;&nbsp;for our enemies, <a href="#Page_99">99-102</a>;<br/>
+&nbsp;&nbsp;the Saints in Heaven pray for the resurrection of their bodies, <a href="#Page_116">116</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>To whom we should pray:</i><br/>
+&nbsp;&nbsp;not to God alone, <a href="#Page_80">80-84</a>;<br/>
+&nbsp;&nbsp;to the Angels, <a href="#Page_81">81</a>;<br/>
+&nbsp;&nbsp;to the Saints, <a href="#Page_157">157-161</a>;<br/>
+&nbsp;&nbsp;to the lesser Saints, <a href="#Page_117">117</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>Who pray for us, and how:</i><br/>
+&nbsp;&nbsp;the Angels pray for us, how, <a href="#Page_114">114</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;how the Holy Spirit helps our prayers, <a href="#Page_85">85</a>;<br/>
+&nbsp;&nbsp;the Saints pray for us, <a href="#Page_115">115-118</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;how we merit the prayers of the Saints, <a href="#Page_162">162</a>;<br/>
+&nbsp;&nbsp;how our prayers are known to the Saints, <a href="#Page_152">152-157</a>;<br/>
+&nbsp;&nbsp;those in Limbo prayed for those on earth, <a href="#Page_118">118</a>;<br/>
+&nbsp;&nbsp;those in Purgatory cannot pray for us, <a href="#Page_117">117</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>Divers forms of prayer:</i><br/>
+&nbsp;&nbsp;vocal prayer, <a href="#Page_119">119-125</a>;<br/>
+&nbsp;&nbsp;ejaculatory prayer, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>;<br/>
+&nbsp;&nbsp;prayer in secret, <a href="#Page_121">121</a>;<br/>
+&nbsp;&nbsp;prayer of the heart, <a href="#Page_124">124</a>;<br/>
+&nbsp;&nbsp;thanksgiving as a part of prayer, <a href="#Page_149">149</a>;<br/>
+&nbsp;&nbsp;postulations as a part of prayer, <a href="#Page_146">146-148</a><br/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>The Lord's Prayer:</i><br/>
+&nbsp;&nbsp;we say not "my Father," but "our Father," <a href="#Page_96">96</a>;<br/>
+&nbsp;&nbsp;the seven petitions of the Lord's Prayer, <a href="#Page_102">102-111</a>;<br/>
+&nbsp;&nbsp;the Lord's Prayer not said without distractions, <a href="#Page_132">132</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;&nbsp;&nbsp;<i>The Church's prayers:</i><br/>
+&nbsp;&nbsp;in general, <a href="#Page_76">76</a>, <a href="#Page_147">147</a>, <a href="#Page_158">158</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;how the prayer "of many" avails, <a href="#Page_98">98</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the souls in Purgatory do not know our needs, <a href="#Page_83">83</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the higher and the lower, <a href="#Page_249">249</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;that it is a virtue, <a href="#Page_34">34</a>;<br/>
+&nbsp;&nbsp;definition of, <a href="#Page_27">27-31</a>, <a href="#Page_39">39</a>, <a href="#Page_49">49</a>;<br/>
+&nbsp;&nbsp;its principle is charity, <a href="#Page_56">56</a>;<br/>
+&nbsp;&nbsp;it is one virtue, <a href="#Page_35">35</a>;<br/>
+&nbsp;&nbsp;and a Moral Virtue, <a href="#Page_40">40</a>;<br/>
+&nbsp;&nbsp;and a special virtue, <a href="#Page_37">37-39</a>;<br/>
+&nbsp;&nbsp;not a Theological Virtue, <a href="#Page_39">39</a>;<br/>
+&nbsp;&nbsp;the <i>via media</i> in, <a href="#Page_41">41</a>;<br/>
+&nbsp;&nbsp;the harmony of, <a href="#Page_42">42</a>;<br/>
+&nbsp;&nbsp;is superior to the other Moral Virtues, <a href="#Page_42">42</a>;<br/>
+&nbsp;&nbsp;is not for God's profit, but for ours, <a href="#Page_43">43</a>;<br/>
+&nbsp;&nbsp;demands external acts, <a href="#Page_44">44</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;they are not gloomy, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>;<br/>
+&nbsp;&nbsp;their knowledge of our needs, <a href="#Page_82">82</a>, <a href="#Page_152">152-157</a>;<br/>
+&nbsp;&nbsp;their prayers for us, <a href="#Page_115">115-118</a>;<br/>
+&nbsp;&nbsp;they feel no grief for us on earth, <a href="#Page_155">155</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the Communion of Saints, <a href="#Page_158">158</a>, <a href="#Page_164">164</a>;<br/>
+&nbsp;&nbsp;we ought to pray to them, <a href="#Page_157">157-161</a>;<br/>
+&nbsp;&nbsp;of devotion to the Saints, <a href="#Page_57">57</a>;<br/>
+&nbsp;&nbsp;to the lesser Saints, <a href="#Page_117">117</a>, <a href="#Page_160">160</a>;<br/>
+&nbsp;&nbsp;they are co-workers with God, <a href="#Page_154">154</a>;<br/>
+&nbsp;&nbsp;in what sense their prayers are always heard, <a href="#Page_158">158</a>, <a href="#Page_162">162-168</a>;<br/>
+&nbsp;&nbsp;their merits, <a href="#Page_163">163</a>, <a href="#Page_166">166</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;the method employed in, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;due to Contemplation, <a href="#Page_227">227</a>;<br/>
+&nbsp;&nbsp;how far it belongs to the Active Life, <a href="#Page_226">226-229</a>;<br/>
+&nbsp;&nbsp;the beauty of the teaching life, <a href="#Page_227">227</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;they are "stepping-stones" to Heaven, <a href="#Page_91">91</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;his early occupation with Divine things, <a href="#Page_5">5</a>;<br/>
+&nbsp;&nbsp;goes to Monte Cassino, <a href="#Page_4">4</a>;<br/>
+&nbsp;&nbsp;to Naples University, <a href="#Page_5">5</a>;<br/>
+&nbsp;&nbsp;receives the habit of the Friars Preachers, <a href="#Page_5">5</a>;<br/>
+&nbsp;&nbsp;is sent to Santa Sabina, <a href="#Page_5">5</a>;<br/>
+&nbsp;&nbsp;is imprisoned, and studies the Bible, the <i>Sentences</i>, and the Philosophy of Aristotle, <a href="#Page_6">6</a>;<br/>
+&nbsp;&nbsp;is created Bachelor in Theology, <a href="#Page_6">6</a>;<br/>
+&nbsp;&nbsp;the novelty of his teaching, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>;<br/>
+&nbsp;&nbsp;created Master in Theology, <a href="#Page_7">7</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;hears from Our Lord's lips, <i>Bene scripsisti de Me, Thoma</i>, <a href="#Page_10">10</a>;<br/>
+&nbsp;&nbsp;his three petitions, <a href="#Page_8">8</a>;<br/>
+&nbsp;&nbsp;his prayer before study, <a href="#Page_8">8-11</a>;<br/>
+&nbsp;&nbsp;is visited by St. Peter and St. Paul, who explain to him a passage of Isaias, <a href="#Page_11">11</a>;<br/>
+&nbsp;&nbsp;Brother Romanus appears to him, <a href="#Page_12">12</a>;<br/>
+&nbsp;&nbsp;his approaching end is revealed to him, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>;<br/>
+&nbsp;&nbsp;the Crucifix speaks to him, <a href="#Page_13">13</a>;<br/>
+&nbsp;&nbsp;he ceases to write, <a href="#Page_14">14</a>;<br/>
+&nbsp;&nbsp;his emotion on hearing the words, <i>Ne projicias nos</i>, sung, <a href="#Page_14">14</a>;<br/>
+&nbsp;&nbsp;is summoned to the Council of Lyons, <a href="#Page_14">14</a>;<br/>
+&nbsp;&nbsp;his faith in the Holy Eucharist, <a href="#Page_9">9</a>, <a href="#Page_15">15</a>;<br/>
+&nbsp;&nbsp;his dying words, <a href="#Page_15">15</a>;<br/>
+&nbsp;&nbsp;his rhythm, <i>Adoro Te Devote</i>, <a href="#Page_112">112</a>;<br/>
+&nbsp;&nbsp;the method of his teaching, <a href="#Page_19">19</a>;<br/>
+&nbsp;&nbsp;his teaching is regarded as miraculous, <a href="#Page_23">23</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;his teaching and that of St. Augustine, <a href="#Page_16">16-18</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;its praiseworthy character, <a href="#Page_43">43</a>;<br/>
+&nbsp;&nbsp;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/>
+&nbsp;&nbsp;its functions, <a href="#Page_52">52</a>, <a href="#Page_70">70</a>;<br/>
+&nbsp;&nbsp;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
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@@ -0,0 +1,9814 @@
+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: ASCII
+
+*** 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
+
+
+
+
+
+ON PRAYER AND THE CONTEMPLATIVE LIFE
+
+BY
+
+S. THOMAS AQUINAS
+
+BY THE
+
+VERY REV. HUGH POPE, O.P., S.T.M.
+
+AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC.
+
+WITH A PREFACE BY
+
+VERY REV. VINCENT McNABB, O.P., S.T.L.
+
+R. & T. WASHBOURNE, LTD.
+PATERNOSTER ROW, LONDON
+AND AT MANCHESTER, BIRMINGHAM, AND GLASGOW
+
+1914 _All rights reserved_
+
+
+Nihil Obstat.
+  J.P. ARENDZEN, D.D.,
+    Censor Deputatus.
+
+Imprimatur.
+  EDM. CAN. SURMONT,
+    Vicarius Generalis.
+
+Westmonasterii,
+    _Die 20 Septembris, 1913._
+
+
+  "Te Trina Deitas unaque poscimus
+  Sic nos Tu visita, sicut Te colimus:
+  Per Tuas semitas duc nos quo tendimus,
+  Ad lucem, quam inhabitas!"
+
+  S. Thomas's Hymn for Matins on the
+  _Feast of Corpus Christi_.
+
+
+
+
+PREFACE
+
+
+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.
+
+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.
+
+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.
+
+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 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 _Ethics_ 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.
+
+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:
+
+"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 _Summa_ of S. Thomas Aquinas, as almost every page of his works
+proves.... He does not seem to have ever applied himself to the study of
+the Fathers.... As has already been stated, the whole work (_The Ascent
+of Mount Carmel_) 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."[1]
+
+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.
+
+VINCENT McNABB, O.P.
+
+
+
+
+CONTENTS
+
+INTRODUCTION
+
+QUESTION LXXXI
+OF THE VIRTUE OF RELIGION
+
+QUESTION LXXXII
+OF DEVOTION
+
+QUESTION LXXXIII
+OF PRAYER
+
+SUPPLEMENT--QUESTION LXXII
+OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN
+
+QUESTION CLXXIX
+OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE
+
+QUESTION CLXXX
+OF THE CONTEMPLATIVE LIFE
+
+QUESTION CLXXXI
+OF THE ACTIVE LIFE
+
+QUESTION CLXXXII
+OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE
+
+QUESTION CLXXXVI
+ON THE RELIGIOUS STATE
+
+INDEX
+
+INDEX OF TEXTS QUOTED OR EXPLAINED
+
+
+
+
+INTRODUCTION
+
+
+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.[2] No such synthesis has been attempted here. We
+have simply taken from the _Summa Theologica_ the treatises on
+_Religion_, on _Devotion_, _Prayer_, and the _Contemplative Life_, 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 _Commentary_ on the _Summa_ by the
+illustrious Cardinal Cajetan.
+
+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, 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!
+
+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.
+
+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
+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 _Summa Theologica_ are aware that _Union with God_
+is its keynote, or rather is the dominant note which rings out clear
+again and again with its ever-repeated _Sursum Corda_! 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.
+
+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 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.
+
+       *       *       *       *       *
+
+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 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.[3]
+
+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[4]; 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 his religious
+habit to his mother who kept him imprisoned for nearly two years.[5]
+During this time of anxiety nothing disturbed the Saint's equanimity,
+and he made good use of his time by studying the Bible, the _Book of the
+Sentences_--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.[6] 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 a 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 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."[7]
+
+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."[8] Thus we are told that when Brother Reginald, who had been
+Blessed Thomas's companion, returned 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."[9]
+
+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 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."[10]
+
+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 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.'"[11]
+
+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!"[12]
+
+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 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!"[13] How gladly would one know what passage of Isaias it was which
+was thus Divinely interpreted!
+
+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
+_Mysterium Fidei_, 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
+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.'"[14]
+
+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 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: "_As we
+have heard, so we have seen in the City of our God_,"[15] 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!"[16]
+
+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 _Third Part_ of the _Summa_, and was treating of the
+Passion and Resurrection of Christ. But after arriving at that point he
+wrote but little more by reason of the marvels that God had wondrously
+revealed to him.[17]
+
+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 _Antiphon_ wont to be sung according to the
+Dominican Office for Compline during Lent: "_Ne projicias nos in tempore
+senectutis: cum defecerit virtus nostra, ne derelinquas nos
+Domine_."[18]
+
+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
+_Treatise against the Errors of the Greek Schismatics_, 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.
+"_This is my rest for ever and ever_," he said as he entered the gates.
+"_Here will I dwell, for I have chosen it._" 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 _Canticle of Canticles_: "_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!_"
+
+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."
+
+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, who
+fought so manfully in the strife, who could so well say with the
+Apostle: '_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_'; and such indeed had he truly won by his study of inspired
+doctrine."[19]
+
+  O Sancte Thoma!
+  Scholarum Patrone,
+  Fidem invictam,
+  Charitatem fervidam,
+  Vitam castissimam,
+  Scientiam veram,
+  A Deo nobis obtine.
+  Per Christum Dominum nostrum. Amen.
+
+       *       *       *       *       *
+
+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 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."[20]
+
+And indeed Augustine is a deep well! "_Man shall come to a deep heart!_"
+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!
+
+This likeness between the two great Saints forms the theme of one of the
+_Responsories_ 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 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.'"[21]
+
+Cardinal Cajetan, from whose famous Commentary on the _Summa_ 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 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.
+
+In conclusion, a few words may be desirable regarding the method of S.
+Thomas.
+
+S. Thomas divides his _Summa Theologica_ into three main parts. The
+_First Part_ treats of _God, the Exemplar_.[22] The _Second_, of _man
+made to the image of God_;[23] the _Third_, of _God Incarnate_, of His
+_Sacraments_ by which we attain to union with Him in this life, and of
+_Eternal Life_ to which we attain ultimately by our resurrection. Here
+we are solely concerned with the _Second part_.[24] It is subdivided
+into two portions, known as the _Prima Secundae_ and the _Secunda
+Secundae_ respectively, or as the _First_ and _Second_ portions of the
+_Second part_. In the _Prima Secundae_ the Saint treats of the
+_principles of Morals_--namely, of man's ultimate end and of the habits,
+acts, and principles by which he attains it. In the _Secunda Secundae_,
+after having laid in the _Prima Secundae_ the foundations of Moral
+Theology, he proceeds to treat of the _individual virtues_, 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 _Gifts_ corresponding to each Virtue, of
+the _vices_ opposed to them, and of the _Precepts_ regarding them.[25]
+Apropos of the Cardinal Virtue of Justice, he treats of the Moral Virtue
+of _Religion_, which is comprised under Justice, since Religion may be
+defined as the offering to God the worship which is His due, _Question_
+LXXXI. He then treats of _Devotion_, _Question_ LXXXII., and then of
+_Prayer_, _Question_ LXXXIII. These three _Questions_ we here present in
+an English dress.
+
+After these Treatises on individual virtues, he passes to the
+consideration of those virtues which concern, not men as a whole, but
+only _certain classes of men_.[26] And first of all he treats of those
+_Gifts_ 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 _operations_ or "lives"--the _active_, namely, and the
+_contemplative_--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. _Question_ CLXXIX., _On the Division of Life into
+the Active and the Contemplative_, is here given; as also _Question_
+CLXXX., _On the Contemplative Life_; _Question_ CLXXXI., _On the Active
+Life_; _Question_ CLXXXII., _On the Comparison of the Active with the
+Contemplative Life_.
+
+S. Thomas then proceeds to treat of _various states of life_--viz., of
+the state of perfection, of the Episcopal and of the Religious state.
+Only one question raised in this connection concerns us here: _Whether_,
+namely, _Contemplative Religious Orders are superior to Active Orders?_
+(_Question_ CLXXXVIII. 6).
+
+Each _Question_ is, as will be seen from the _Table of Contents_,
+divided into _Articles_.
+
+The framework of what is termed an "article" of the _Summa_ 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: _Has contemplation its joys?_ 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 _objections_. He then gives us a short paragraph opening with the
+words: _Sed contra_, or _But on the contrary_; 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 _Sed contra_; 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 _Corpus
+articuli_, or _Body of the Article_, 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 _yes_ or _no_,
+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 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: _Ought we to pray to God alone?_
+
+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: "_Summe veneratus est sacros Doctores_," says Cajetan,
+"_ideo intellectum omnium quodammodo sortitus est_."[27] 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 _Summa_,
+though the reader of the following pages will find one exception to this
+rule.
+
+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 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!"[28]
+
+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 _Book of Etymologies_
+drawn up in the seventh century by S. Isidore of Seville.
+
+Besides the writings of S. Augustine, two Patristic works are cited with
+considerable frequency by S. Thomas in these pages: the _Opus
+Imperfectum_ 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.[29] 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.[30] A word must also be said about the _Gloss_ to which S.
+Thomas so often refers, and which he quotes as an authority. The term
+"Gloss" was applied to the brief running commentaries on the Bible which
+were in vogue in the Middle Ages. These brief paraphrases were also
+known as _Postillae_, and they were frequently written in between the
+lines of the text of the Bible, whence the name _Interlinear Gloss_; or
+in the margins, whence the name _Marginal Gloss_. The _Glossa
+Ordinaria_, 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;[31] he had had the
+great advantage of living for a time in Palestine. Another Biblical
+scholar to whom the _Glossa Ordinaria_ of S. Thomas's time apparently
+owed much, was Hugo a 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.[32] He owes his title
+of Glossator to his well-known _Postillae_, or Brief Commentaries on the
+whole Bible. The _Glossa Interlinearis_ is due to Anselm, a Canon of
+Laudun, who died in 1117. Another famous Glossator was Nicolas de Lyra,
+a Franciscan who died in 1340--some sixty-six years, that is, subsequent
+to S. Thomas. Lastly, we should mention Peter the Lombard, commonly
+known as _The Master of the Sentences_, from his four books of
+_Sentences_, 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.
+
+  THE BREVIARY HYMN TO S. AUGUSTINE.
+
+  Magne Pater Augustine
+  Preces nostras suscipe,
+  Et per eas Conditori
+  Nos placare satage,
+  Atque rege gregem tuum
+  Summum decus praesulum.
+
+  Amatorem paupertatis
+  Te collaudant pauperes:
+  Assertorem veritatis
+  Amant veri judices:
+  Frangis nobis favos mellis,
+  De Scripturis disserens.
+
+  Quae obscura prius erant
+  Nobis plana faciens,
+  Tu de verbis Salvatoris
+  Dulcem panem conficis,
+  Et propinas potum vitae
+  De Psalmorum nectare.
+
+  Tu de vita clericorum
+  Sanctam scribis Regulam,
+  Quam qui amant et sequuntur
+  Viam tenent regiam,
+  Atque tuo sancto ductu
+  Redeunt ad Patriam.
+
+  Regi regum salus, vita,
+  Decus et imperium:
+  Trinitati laus et honor
+  Sit per omne saeculum:
+  Qui concives nos adscribat
+  Supernorum civium. Amen.
+
+FOOTNOTES:
+
+[1] _The Ascent of Mount Carmel by S. John of the Cross._ Prefatory
+Essay on the Development of Mysticism in the Carmelite Order, by
+Benedict Zimmerman, O.C.D., pp. 13-17. (London: Thomas Baker, 1906.)
+
+[2] Valgornera, O.P., _Mystica Theologia D. Thomae_, ed. Berthier. 2
+Vols. Turin, 1890-91.
+
+[3] "In aetate tam tenera et scibilium nescia, qui necdum se scire
+poterat, miro modo Deum adhuc nesciens, divino ductus instinctu scire
+quaerebat. De quo futurum erat, ut, dum sic anxius maturius Deum prae
+aliis quaereret, clarius prae ceteris, quae scire futurus erat, scriberet,
+quae de Deo, ipso donante, studiosius et citius inveniret" (William of
+Tocco, _Vita B. Thomae_ in the _Bollandists_, 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 _Bollandists_, p. 653).
+
+[4] Bernard Guidonis, _Boll._, No. 7, p. 659, note.
+
+[5] _Boll._, Nos. 12 and 76.
+
+[6] _Ibid._, No. 11.
+
+[7] _Boll._, p. 661.
+
+[8] _Ibid._, p. 662.
+
+[9] _Boll._, p. 668.
+
+[10] _Boll._, pp. 668 and 710.
+
+[11] _Boll._, No. 53.
+
+[12] _Ibid._, p. 671.
+
+[13] _Boll._, p. 668.
+
+[14] _Boll._, p. 672.
+
+[15] Ps. xlvii.
+
+[16] _Boll._, p. 672.
+
+[17] _Boll._, p. 669.
+
+[18] _Ibid._, p. 667; _cp._ Ps. lxx, 20.
+
+[19] _Boll._, p. 675.
+
+[20] Touron, _Vie de S. Thomas d'Aquin_, Paris, 1740, p. 353.
+
+[21] _Boll._, p. 706; _cp._ p. 665.
+
+[22] _Prol._ to Ia., IIdae.
+
+[23] _Prol._ to III. _Pars._
+
+[24] _Prol._ to IIa., IIdae.
+
+[25] _Prol._ to IIa. IIdae.
+
+[26] _Prol._ to _Qu._ CLXXI. of the IIda., IIdae.
+
+[27] _Comment._ on IIa., IIae., cxlviii. 4.
+
+[28] _Boll._, p. 680.
+
+[29] See Bardenhewer, _Patrologie_, i. 319.
+
+[30] Smith and Wace, _Dict. of Christian Biography_, i. 847.
+
+[31] Fabricius, _Bibliotheca Latina_, _s.v._ Walafridus and Rabanus.
+
+[32] _Ibid._, _s.v._ Hugo a S. Caro.
+
+
+
+
+QUESTION LXXXI
+
+OF THE VIRTUE OF RELIGION
+
+   I. Does the Virtue of Religion Direct a Man To God Alone?
+       S. Augustine, _sermon_, cccxxxiv. 3
+              " _on Psalm_ lxxvi. 32
+                     _sermon_, cccxi. 14-15
+  II. Is Religion a Virtue?
+ III. Is Religion One Virtue?
+  IV. Is Religion a Special Virtue Distinct From Others?
+   V. Is Religion One of the Theological Virtues?
+  VI. Is Religion To Be Preferred To the Other Moral Virtues?
+ VII. Has Religion, Or Latria, Any External Acts?
+        S. Augustine, _of Care for the Dead_, V.
+VIII. Is Religion the Same As Sanctity?
+        Cardinal Cajetan, on the Distinction Between
+          Sanctity and Religion
+
+
+I
+
+Does the Virtue of Religion direct a Man to God Alone?
+
+Cicero says[33]: "Religion offers internal and external reverence to
+that Superior Nature which we term the Divine."
+
+S. Isidore says[34]: "A religious man is, as Cicero remarks, so called
+from _religion_, for he is occupied with and, as it were, reads through
+again and again (_relegit_) the things that concern Divine worship."
+Thus religion seems to be so called from reading again (_religendo_)
+things concerning Divine worship; for such things are to be repeatedly
+revolved in the mind, according to those words of Proverbs iii. 6: _In
+all thy ways think on Him._ At the same time _religion_ might be said to
+be so called because "we ought to choose again (_re-eligere_) those
+things which through our negligence we have lost," as S. Augustine has
+noted.[35] Or perhaps it is better derived from "binding again"
+(_religando_); thus S. Augustine says[36]: "Let religion bind us once
+more to the One Almighty God."
+
+But whether religion be so called from frequent _reading_, or from
+_fresh election_ of Him Whom we have negligently lost, or from
+_rebinding_, it properly implies a certain relation to God. For it is He
+to Whom we ought to be especially _bound_ as our indefectible principle;
+to Him must we assiduously direct our _choice_ 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.
+
+But some deny that religion directs a man to God alone, thus:
+
+1. S. James says[37]: _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._ But _to visit the
+fatherless and widows_ indicates relation to our neighbour, and _to keep
+oneself unspotted from this world_ refers to ourselves. Hence religion
+is not confined to our relationship with God.
+
+    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.
+
+    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 _to visit the fatherless and
+    widows in their tribulation_ is said to be an act of religion
+    because commanded by it, though actually elicited by the virtue
+    of mercy. Similarly _to keep oneself unspotted from this world_
+    is an act commanded by religion, though elicited by temperance
+    or some other virtue.
+
+2. S. Augustine says[38]: "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.
+
+    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."
+
+3. Further, _latria_ seems to come under religion. But S. Augustine
+says[39]: "_Latria_ is interpreted as service." But we ought to serve
+not God only, but our neighbour as well: _By charity of the spirit serve
+one another._[40] Religion, then, implies relation to our neighbour.
+
+    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 _latria_, which is, in consequence, properly
+    comprised under "religion."
+
+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 and our
+neighbour as well as between ourselves and God.
+
+    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
+    (_coli_); thus husbandmen (_agricolae_) are so called because
+    they "cultivate" the fields; the inhabitants of a place, too
+    (_incolae_), 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"[41] or
+    "reverence" is His due, and this the Greeks call _eusebia_ or
+    _theosebia_, as S. Augustine says.[42]
+
+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.
+
+    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.
+
+    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: _You received me as an Angel
+    of God, even as Christ Jesus._[43]
+
+       *       *       *       *       *
+
+_S. Augustine_: 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: _If God be for us who is against
+us?_[44] _The Lord_, he says, _is the portion of my inheritance._[45] 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! (_Sermon_, cccxxxiv. 3).
+
+_S. Augustine_: I cried to the Lord with my voice.[46] Many cry to the
+Lord that they may win riches, that they may avoid losses; they cry that
+their 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! (_on Ps._
+lxxvi.).
+
+_S. Augustine:_ 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!" (_Sermon_, cccxi. 14-15).
+
+
+II
+
+Is Religion a Virtue?
+
+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.[47] 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.
+
+Some, however, deny this, thus:
+
+1. It belongs to religion to show reverence to God. But reverence is an
+act of fear, and fear is a gift.[48] Religion, then, is a gift, not a
+virtue.
+
+    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.
+
+2. All virtue consists in the free-will, and hence virtue is called an
+elective or voluntary habit. But _latria_ belongs to religion, and
+_latria_ implies a certain servitude. Hence religion is not a virtue.
+
+    But even a servant can freely give to his master the service
+    that is his due and thus "make a virtue of necessity"[49] 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.
+
+3. Lastly, as is said in Aristotle's _Ethics_,[50] 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.
+
+    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.
+
+
+III
+
+Is Religion One Virtue?
+
+S. Paul says to the Ephesians[51]: _One God, one faith._ But true
+religion maintains faith in one God. Consequently religion is one
+virtue.
+
+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 Governor of all things; hence we read in
+Malachi[52]: _If I am a Father, where is my honour?_ for it is the
+father that produces and governs. Hence it is clear that religion is but
+one virtue.
+
+But some maintain that religion is not one virtue, thus:
+
+1. By religion we are ordained[53] 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.
+
+    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.
+
+2. One virtue can have but one act; for habits are differentiated
+according to their acts. But religion has many acts, _e.g._, to worship,
+to serve, to make vows, to pray, to make sacrifices, and many other
+similar things. Consequently religion is not one virtue.
+
+    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.
+
+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.
+
+    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 _latria_, nor different virtues of
+    religion.
+
+
+IV
+
+Is Religion a Special Virtue Distinct From Others?
+
+Religion is regarded as a part of Justice, and is distinct from the
+other parts of Justice.
+
+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 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.
+
+Some, however, maintain that religion is not a special virtue distinct
+from others, thus:
+
+1. S. Augustine says[54]: "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.
+
+    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.
+
+2. The Apostle says to the Corinthians[55]: _Do all to the glory of
+God._ But it belongs to religion to do some things for the glory of God.
+Hence religion is not a special virtue.
+
+    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.
+
+3. Lastly, the charity whereby we love God is not distinct from the
+charity by which we love our neighbour. But in the _Ethics_[56] 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 _dulia_ or piety, whereby we honour our neighbour.
+Hence it is not a special virtue.
+
+    But the object of love is a _good_ thing; whereas the object of
+    honour or reverence is what is _excellent_. 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.
+
+
+V
+
+Is Religion One of the Theological Virtues?
+
+Religion is considered a part of Justice, and this is a moral virtue.
+
+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 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[57] 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.
+
+But some regard religion as a theological virtue, thus:
+
+1. S. Augustine says[58]: "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.
+
+    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.e._,
+    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."
+
+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.
+
+    But religion directs man to God, not indeed as towards its
+    object, but as towards its goal.
+
+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[59]: _For He is above all praise._ Religion, then, can
+only be a theological virtue.
+
+    But religion is neither an intellectual nor a theological
+    virtue, but a moral virtue, for it is part of justice. And the
+    _via media_ 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.
+
+
+VI
+
+Is Religion to be preferred to the Other Moral Virtues?
+
+In Exodus[60] 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.
+
+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.
+
+Some, however, deny that religion is pre-eminent among the moral
+virtues, thus:
+
+1. The perfection of a moral virtue lies in this, that it keeps the due
+medium.[61] 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.
+
+    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.
+
+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:[62] _Deal thy bread to the hungry._ But God needs nothing that
+we can offer Him, according to the Psalmist: _I have said: Thou art my
+God, for Thou hast no need of my goods._[63] Hence religion seems to be
+less praiseworthy than the other virtues, for by them man is succoured.
+
+    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.
+
+3. Lastly, the greater the necessity for doing a thing the less worthy
+it is of praise, according to the words: _For if I preach the Gospel, it
+is no glory to me, for a necessity lieth upon me._[64] But the greater
+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.
+
+    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.
+
+
+VII
+
+Has Religion, That is _Latria_,[65] any External Acts?
+
+In Ps. lxxxiii. 3 it is said: _My heart and my flesh have rejoiced in
+the living God._ 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.
+
+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[66]: _The invisible things
+of Him are clearly seen, being understood by the things that are made_.
+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.
+
+       *       *       *       *       *
+
+Some deny, however, that exterior acts belong to religion or _latria_,
+thus:
+
+1. In S. John iv. 24 we read: _For God is a Spirit, and they that adore
+Him must adore Him in spirit and in truth._ External acts belong,
+however, rather to the body than to the spirit. Consequently religion,
+which comprises adoration, has no exterior acts, but only interior.
+
+    But here the Lord speaks only of that which is chiefest and
+    which is essentially intended in Divine worship.
+
+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.
+
+    But such external acts are not offered to God as though He
+    needed them, as He says in the Psalm: _Shall I eat the flesh of
+    bullocks? Or shall I drink the blood of goats?_[67] 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."[68]
+
+3. Lastly, S. Augustine praises Seneca[69] 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 _above all gods_.[70] Therefore to
+worship God by means of bodily acts seems to be reprehensible. And
+consequently religion does not include bodily acts.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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.
+
+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 (_Of Care for the
+Dead_, v.).
+
+
+VIII
+
+Is Religion the Same as Sanctity?
+
+In S. Luke's Gospel[71] we read: _Let us serve Him in holiness and
+justice._ But to serve God comes under religion. Hence religion is the
+same as sanctity.
+
+The word "sanctity" seems to imply two things. First, it seems to imply
+_cleanness_; and this is in accordance with the Greek word for it, for
+in Greek it is _hagios_,[72] as though meaning "without earth."
+Secondly, it implies _stability_, and thus among the ancients those
+things were termed _sancta_ which were so hedged about with laws that
+they were safe from violation; similarly a thing is said to be
+_sancitum_ because established by law. And even according to the Latins
+the word _sanctus_ may mean "cleanness," as derived from _sanguine
+tinctus_, for of old those who were to be purified were sprinkled with
+the blood of a victim, as says S. Isidore in his _Etymologies_.[73]
+
+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. _Cleanness_ 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[74]
+it is said: _Follow peace with all men, and holiness, without which no
+man shall see God._
+
+_Stability_ 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: _For I am
+sure that neither death nor life shall separate me from the love of
+God._[75]
+
+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.
+
+       *       *       *       *       *
+
+Some, however, deny the identity of religion and sanctity, thus:
+
+1. Religion is a certain special virtue. But sanctity is called a
+general virtue, for according to Andronicus,[76] sanctity is that which
+"makes men faithful observers of what is justly due to God." Hence
+sanctity is not the same as religion.
+
+    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.
+
+2. Sanctity seems to imply cleanness, for S. Denis says[77]: "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, then, religion comes under justice,
+sanctity cannot be identified with religion.
+
+    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."[78]
+
+3. Lastly, things that are contradistinguished are not identical. But in
+all enumerations of the parts of justice sanctity is set against
+religion.
+
+    But sanctity is set against religion because of the difference
+    aforesaid; they differ indeed in idea, not in substance.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 (_on_ 2. 2. 81. 8).
+
+FOOTNOTES:
+
+[33] _De invent. Rhetor._, ii. 53.
+
+[34] _Etymolog._, x. _sub litt._ R.
+
+[35] _Of the City of God_, x. 3.
+
+[36] _Of the True Religion_, lv.
+
+[37] St. Jas. i. 27.
+
+[38] _Of the City of God_, x. 1.
+
+[39] _Of the City of God_, x. 1.
+
+[40] Gal. v. 13.
+
+[41] The objection and its solution turn upon the Latin words _cultus_
+and _colere_, which cannot be consistently rendered in English;
+"reverence" is perhaps the most appropriate translation here.
+
+[42] _Of the City of God_, x. 1.
+
+[43] Gal. iv. 14.
+
+[44] Rom. viii. 31.
+
+[45] Ps. xv. 5.
+
+[46] Ps. lxxvi. 1.
+
+[47] _Of the Nature of Good_, iii.
+
+[48] _Fear_ is one of the "Gifts" of the Holy Ghost.
+
+[49] S. Jerome, _Ep._ LIV., _alias_ X., _ad Furiam_.
+
+[50] II., vi. 15.
+
+[51] iv. 5-6.
+
+[52] i. 6.
+
+[53] The Latin word _ordinare_ means "to set in due order"; there is no
+precise English equivalent which can be consistently employed.
+
+[54] _Of the City of God_, x. 6.
+
+[55] II. x. 31.
+
+[56] VIII. viii. 1.
+
+[57] 2. 2. Qu. II., Art. 2.
+
+[58] _Enchiridion_, iii.
+
+[59] xliii. 33.
+
+[60] xx. 1-17.
+
+[61] _Ethics_, II. vi.
+
+[62] lviii. 7.
+
+[63] Ps. xv. 2.
+
+[64] 1 Cor. ix. 16.
+
+[65] See p. 30.
+
+[66] i. 20.
+
+[67] Ps. xlix. 13.
+
+[68] _Of the City of God_, x. 5.
+
+[69] _Ibid._, vi. 10.
+
+[70] Ps. xciv. 3.
+
+[71] i. 74-75.
+
+[72] Thus Origen, _Hom._ XI, i. _in Leviticum_, where, however, he is
+not really giving an etymology.
+
+[73] X., _sub litt._ S.
+
+[74] xii. 14.
+
+[75] Rom. viii. 38-39.
+
+[76] _De Affectibus_.
+
+[77] _Of the Divine Names_, xii.
+
+[78] _Of Virginity_, viii.
+
+
+
+
+QUESTION LXXXII
+
+OF DEVOTION
+
+  I. Is Devotion a Special Kind of Act?
+       Cardinal Cajetan, On the Meaning of the Term "Devotion"
+       S. Augustine, _Confessions_, XIII. viii. 2
+ II. Is Devotion an Act of the Virtue of Religion?
+III. Is Contemplation, that is Meditation, the Cause of Devotion?
+       Cardinal Cajetan, On the Causes of Devotion
+           " " On the Devotion of Women
+ IV. Is Joy an Effect of Devotion?
+       Cardinal Cajetan, On Melancholy
+       S. Augustine, _Confessions_, II. x.
+
+
+I
+
+Is Devotion a Special Kind of Act?
+
+It is by our acts that we merit. But devotion has a peculiarly
+meritorious character. Consequently devotion is a special kind of act.
+
+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[79] 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[80]: _The multitude of the children of Israel ...
+offered first-fruits to the Lord with a most ready and devout mind._ It
+is clear, however, that a wish to do _readily_ what belongs to God's
+service is a special act. Hence devotion is a special act of the will.
+
+But some argue that devotion is not a special kind of act, thus:
+
+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 _all the multitude offered victims, and praises, and holocausts
+with a devout mind_.[81]
+
+    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.
+
+
+2. Again, no act which finds a place in different kinds of acts can be
+itself a special kind of act. 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.
+
+    But devotion does not find a place in different kinds of acts as
+    though it were a _species_ coming under different _genera_, 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.
+
+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.
+
+    But devotion is an act of the appetitive powers of the soul, and
+    is, as we have said above, a movement of the will.
+
+_Cajetan:_ With regard to the proper meaning of the term _devotion_,
+note that since _devotion_ is clearly derived from _devoting_, and since
+_to devote_--derived in its turn from _to vow_--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 _devoted_ 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
+Church's usage the term _devotion_ 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 _devotion_ 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, _devotion_, 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 _devotion_ 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 (_on_ 2. 2. 82. 1).
+
+_S. Augustine:_ 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! (_Confessions_, XIII. viii. 2).
+
+
+II
+
+Is Devotion an Act of the Virtue of Religion?
+
+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.
+
+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[82]: "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.
+
+But some argue that devotion is not an act of the virtue of religion,
+thus:
+
+1. Devotion means that a man gives himself to God. But this belongs to
+the virtue of charity, for, as S. Denis says[83]: "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.
+
+    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.
+
+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.
+
+    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.
+
+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,[84] that being devoted to the Roman
+laws, they said: _We have no king but Caesar._[85] Consequently devotion
+is not an act of the virtue of religion.
+
+    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.
+
+
+III
+
+Is Contemplation, that is Meditation, the Cause of Devotion?
+
+In Ps. xxxviii. 4 it is said: _And in my meditation a fire shall flame
+out._ But spiritual fire causes devotion. Therefore meditation causes
+devotion.
+
+The extrinsic and principal cause of devotion is God Himself; thus S.
+Ambrose says[86]: "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."
+
+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[87]: "The will starts
+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.
+
+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: _But for me it is good to cling close to my God, to put my
+hope in the Lord God._[88] 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 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._[89] This latter consideration excludes all presumption which, by
+making him lean upon himself, might prevent a man from submitting
+himself to God.
+
+Some, however, argue that contemplation or meditation is not the cause
+of devotion, thus:
+
+1. No cause hinders its own effect. But subtle intellectual meditations
+often hinder devotion.
+
+    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.
+
+2. Again, if contemplation were the real cause of devotion, it should
+follow that the higher the 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.
+
+    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
+    _Preface_ of the Mass: _So that knowing God visibly in the
+    flesh, we may thereby be carried away to the love of things
+    invisible._ 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 region far away from His
+Friendship and from His Divine conversation[90]; 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!
+
+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 (_on_ 2. 2. 82. 3).
+
+_Cajetan:_ Just as he who removes an obstacle is 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 (_on_ 2. 2.
+82. 3).
+
+
+IV
+
+Is Joy an Effect of Devotion?
+
+In the Church's _Collect_ for the Thursday after the Fourth Sunday of
+Lent we say: _May holy devotion fill with joy those whom the fast they
+have undertaken chastises._
+
+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 remembered God and was delighted._[91] Yet, as it were
+accidentally, this consideration begets a certain sadness in those who
+do not as yet fully enjoy God: _My soul hath thirsted after the strong
+living God_,[92] and he immediately adds: _My tears have been my bread._
+
+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.
+
+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.
+
+Hence joy of heart primarily and of itself follows from devotion; but
+secondarily and accidentally there results a sadness which is unto God.
+
+Some, however, argue that joy is not an effect of devotion, thus:
+
+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: _Remember my poverty ... the wormwood and the gall_[93]--that is,
+the Sacred Passion; and then follows: _I will be mindful, and remember,
+and my soul shall languish within me._
+
+    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.
+
+2. Again, devotion principally consists in the interior sacrifice of the
+heart: _A sacrifice to God is an afflicted spirit_;[94] consequently
+affliction, rather than pleasure or joy, is the outcome of devotion.
+
+    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.
+
+3. Lastly, S. Gregory of Nyssa says[95]: "Just as laughter proceeds from
+joy, so are sorrow and groaning signs of sadness." But out of devotion
+some burst into tears.
+
+    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.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 thought, namely, of their
+own failings. For the sadness of devout folk is _according to God_, and
+joy accompanies it; whence S. Augustine's remark: "Let a man grieve, but
+let him rejoice at his grief."[96] 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"[97] (_on_ 2. 2. 82. 4).
+
+_S. Augustine:_ 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! (_Confessions_, II. x.).
+
+FOOTNOTES:
+
+[79] VIII. 9 and X. 29.
+
+[80] xxxv. 20-21.
+
+[81] 2 Paral. xxix. 31.
+
+[82] _Ethics_, V. i. 3.
+
+[83] _Of the Divine Names_, chap. iv., part i., lect. 10.
+
+[84] _Sermon VIII.: On the Passion of Our Lord._
+
+[85] S. John xix. 15.
+
+[86] _Commentary on S. Luke_ ix. 55.
+
+[87] _De Trinitate_, ix. 12; xv. 23.
+
+[88] Ps. lxxii. 28.
+
+[89] Ps. cxx. 1, 2.
+
+[90] S. Luke xv. 13, 16.
+
+[91] Ps. lxxvi. 4.
+
+[92] Ps. xli. 3.
+
+[93] Lam. iii. 19.
+
+[94] Ps. i. 19.
+
+[95] _De Homine_, xii.
+
+[96] _De Vera et Falsa Poenitentia_, xiii.
+
+[97] Phil. iii. 20.
+
+
+
+
+QUESTION LXXXIII
+
+OF PRAYER
+
+  I. Is Prayer an Act of the Appetitive Powers?
+       Cardinal Cajetan, On Prayer based on Friendship
+ II. Is it Fitting to Pray?
+       Cardinal Cajetan, On Prayer as a True Cause
+       S. Augustine, _On the Sermon on the Mount_, II. iii. 14
+             " _On the Gift of Perseverance_, vii. 15
+III. Is Prayer an Act of the Virtue of Religion?
+       Cardinal Cajetan, On the Humility of Prayer
+       S. Augustine, _On Psalm_ cii. 10
+             " _Of the Gift of Perseverance_, xvi. 39
+ IV. Ought We to Pray to God Alone?
+       S. Augustine, _Sermon_, cxxvii. 2
+  V. Should We in our Prayers ask for anything Definite from God?
+       S. Augustine, _De Catechizandis Rudibus_, xxv. 47
+             " _Confessions_, X. xxix.
+             " _Confessions_, XI. ii. 2
+ VI. Ought We in our Prayers to ask for Temporal Things from God?
+       S. Augustine, _On Psalm_ xxxvii. 10
+             " _Confessions_, I. xx. 2
+             " _Confessions_, IX. iv. 12
+       S. Thomas is miraculously relieved from Toothache
+       S. Augustine, _Sermon_, lxxx. 7
+             " _Sermon_, cccliv. 8
+ VII. Ought We to Pray for Others?
+VIII. Ought We to Pray for our Enemies?
+        S. Augustine, _Sermon_, xv., on _Psalm_ xxv. 8
+  IX. On the Seven Petitions of the Lord's Prayer
+        Cardinal Cajetan, On the Grouping of these Petitions
+        S. Augustine, _Confessions_, VII. x. 2
+              " _Sermon_, lvii., _on S. Matt._ vi. 7
+              " _Sermon_, lvi. 9, _on S. Matt._ vi.
+              " _Sermon_, lvi. 8, _on S. Matt._ vi.
+              " _Of the City of God_, xix. 27
+        S. Thomas's Rhythm, _Adoro Te Devote_
+   X. Is Prayer Peculiar to Rational Creatures?
+  XI. Do the Saints in Heaven Pray for Us?
+        Cardinal Cajetan, On the Saints in Limbo
+ XII. Should Prayer be Vocal?
+        Cardinal Cajetan, On the Conditions of Vocal Prayer
+        S. Augustine, _Confessions_, IX. iv. 8
+              " _Confessions_, X. xxxiii. 50
+              " _On Psalm_ cxviii., _Sermon_ xxix. 1
+XIII. Must Prayer necessarily be Attentive?
+        Cardinal Cajetan, On the Varieties of Attention at Prayer
+        S. Augustine, _On Psalm_ lxxxv. 7
+             " _On Psalm_ cxlv. 1
+        S. Thomas, _On Distractions, Com. on 1 Cor._ xiv. 14
+ XIV. Should our Prayers be Long?
+  XV. Is Prayer Meritorious?
+        S. Augustine, _On Psalm_ xxvi.
+             " _Ep._ cxxx. _ad Probam._
+ XVI. Do Sinners gain Anything from God by their Prayers?
+XVII. Can We rightly term "Supplications," "Prayers,"
+          "Intercessions," and "Thanksgivings," parts of Prayer?
+        Cardinal Cajetan, On the Prayer of the Consecration
+        S. Augustine, _Of Divers Questions_, iv.
+
+
+I
+
+Is Prayer an Act of the Appetitive Powers?
+
+S. Isidore says[98]: "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.
+
+According to Cassiodorus, on those words of the Psalmist: _Hear my
+prayer, O Lord, and my supplication, give ear to my tears_,[99] 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.
+
+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.
+
+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[100]: "Reason asks for the best things."
+
+Here, then, we speak of prayer as implying a certain asking or petition,
+for, as S. Augustine says[101]: "Prayer is a certain kind of petition";
+so, too, S. John Damascene says[102]: "Prayer is the asking of fitting
+things from God."
+
+Hence it is clear that the prayer of which we are here speaking is an
+act of the reason.
+
+Some, however, think that prayer is an act of the appetitive powers,
+thus:
+
+1. The whole object of prayer is to be heard, and the Psalmist says that
+it is our desires which are heard: _The Lord hath heard the desire of
+the poor._[103] Prayer, then, is desire; but desire is an act of the
+appetitive powers.
+
+    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: _And it
+    shall come to pass that before they shall call I will hear, as
+    they are yet speaking I will hear._[104]
+
+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."[105] 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.
+
+    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: _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._[106] 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.
+
+    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."
+
+
+_Cajetan:_ 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[107] 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
+(_on_ 2. 2. 83. 1).
+
+    "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."[108]
+
+
+II
+
+Is It Fitting To Pray?
+
+In S. Luke's Gospel we read: _We ought always to pray and not to
+faint._[109]
+
+A threefold error regarding prayer existed amongst the ancients; for
+some maintained that 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: _You have said, he laboureth in vain that
+serveth God_.[110] 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.
+
+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.
+
+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.
+
+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 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."[111]
+
+Some, however, maintain that prayer is futile, thus:
+
+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: _Your
+Father knoweth that ye have need of all these things._[112]
+
+    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.
+
+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: _The Triumpher in Israel will not spare, and will not be
+moved to repentance; for He is not a man that He should repent._[113]
+Consequently it is unavailing to pray to God.
+
+    But our prayers do not aim at changing the Divine arrangements,
+    but at obtaining by our prayers what God has arranged to give
+    us.
+
+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."[114] Whereas God is most
+generous.
+
+    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."[115]
+
+_Cajetan:_ 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
+(_on_ 2. 2. 83. 2).
+
+_S. Augustine:_ 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 (_On the Sermon on the Mount_, II. iii. 14).
+
+_S. Augustine:_ 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 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 _He chose in Christ
+before the foundation of the world_[116] (_Of the Gift of Perseverance_,
+vii. 15).
+
+    "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."[117]
+
+
+III
+
+Is Prayer an Act of the Virtue of Religion?
+
+In Ps. cxl. 2 we read: _Let my prayer be directed as incense in Thy
+sight_, 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.
+
+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.
+
+Some, however, maintain that prayer is not an act of the virtue of
+religion, thus:
+
+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.
+
+    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.
+
+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.
+
+    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: _Ask and ye shall
+    receive_.[118]
+
+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.
+
+    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.
+
+_Cajetan:_ 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 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 (_on_ 2. 2. 83. 3).
+
+_S. Augustine:_ 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 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; _He slumbereth not
+nor sleeps that keepeth Israel._[119] ... He, then, sleeps not; see you
+that your faith sleeps not! (_Enarr. in Ps._ cii. 10).
+
+_S. Augustine:_ 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[120] 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 (_Of the Gift of Perseverance_, xvi. 39).
+
+    "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."[121]
+
+
+IV
+
+Ought We To Pray To God Alone?
+
+In Job v. 1 we read: _Call, now, if there be any that will answer thee,
+and turn to some of the Saints._
+
+Prayer is addressed to a person in two ways: in one way as a petition to
+be granted by him; 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:
+_The Lord will give grace and glory._[122] 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: _And the smoke of the incense of the prayers
+of the Saints ascended up before God from the hand of the Angel._[123]
+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.
+
+Some, however, maintain that we ought to pray to God alone, thus:
+
+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.
+
+    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.
+
+2. Again, prayer to those who cannot know what 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 will pray with the spirit. I will pray also with the
+understanding_;[124] and also because, as S. Augustine says[125]: The
+dead know not, not even the Saints, what the living--not even excepting
+their own children--are doing.
+
+    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,[126] 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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! (_Sermon_, cxxvii. 2).
+
+    "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."[127]
+
+
+V
+
+Should We in our Prayers ask for Anything Definite from God?
+
+Our Lord taught the disciples to ask definitely for the things which are
+contained in the petitions of the Lord's Prayer: _Thus shalt thou
+pray._[128]
+
+Maximus Valerius tells of Socrates[129] 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 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: _Show us Thy Face and we shall be
+saved_;[130] and again: _Lead me along the path of Thy
+commandments_.[131]
+
+Some, however, say that we ought not in our prayers to ask for definite
+things from God, thus:
+
+1. S. John Damascene defines prayer as "asking from God things that are
+fitting";[132] consequently prayer for things which are not expedient is
+of no efficacy, as S. James says: _You ask and receive not, because you
+ask amiss_.[133] Moreover, S. Paul says: _We know not what we should
+pray for as we ought_.[134]
+
+    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: _In this the Spirit helpeth our infirmity_--namely, in
+    that, by inspiring us with holy desires, He makes us ask aright.
+    Hence Our Lord says that the true adorers _must adore in spirit
+    and in truth_.[135]
+
+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: _Rejoice in the Lord, O ye just!_ It would seem, therefore, that we
+ought not to ask for definite things from God when we pray.
+
+    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: _He will have all men to be saved_.[136]
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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 (_De Catechizandis Rudibus_,
+xxv. 47).
+
+_S. Augustine:_ O Lord, my God, give me what Thou biddest and then bid
+what Thou wilt! Thou biddest us be continent. _And I knew_, as a certain
+one says, _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_. 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 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! (_Confessions_, X.
+xxix.).
+
+_S. Augustine:_ 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! (_Confessions_, XI. ii. 2).
+
+    "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."[137]
+
+
+VI
+
+Ought We in our Prayers to ask for Temporal Things from God?
+
+We have the authority of the Book of Proverbs for answering in the
+affirmative, for there we read[138]: _Give me only the necessaries of
+life_.
+
+S. Augustine says to Proba[139]: "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.[140] 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."[141]
+
+Some, however, argue that we ought not to pray for temporal things,
+thus:
+
+1. What we pray for we seek. But we are forbidden to seek for temporal
+things, for it is said: _Seek ye therefore first the kingdom of God, and
+His justice, and all these things shall be added unto you_,[142] those
+temporal things, namely, which He says are not to be sought but which
+are to be added to the things which we seek.
+
+    But temporal things are to be sought secondarily not primarily.
+    Hence S. Augustine[143]: "When He says the former is _to be
+    sought first_ (namely the kingdom of God), He means that the
+    latter (namely temporal good things) are to be sought
+    afterwards; not _afterwards_ in point of time, but _afterwards_
+    in point of importance; the former as our good, the latter as
+    our need."
+
+2. Again, we only ask for things about which we are solicitous. But we
+are not allowed to be solicitous about temporal concerns: _Be not
+solicitous for your life, what ye shall eat_[144]....
+
+    But not all solicitude about temporal affairs is forbidden, only
+    such as is superfluous and out of due order.
+
+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: _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._[145]
+
+    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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine: Lord, all my desire is before Thee, and my groaning is
+not hid from Thee!_[146] It is not before men who cannot see the heart,
+but _before Thee is all my desire_! 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: _Pray without
+ceasing_.[147] Yet can we genuflect without ceasing? Can we prostrate
+without ceasing? Can we lift up our hands without ceasing? How, then,
+does he say: _Pray without ceasing_? If by _prayer_ he meant such things
+as these then I think we could not pray without ceasing. But there is
+another prayer, an interior prayer, which is without ceasing--_desire_.
+Whatever else you do, if only you desire that _rest_[148] 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 (_Enarr. in Ps._ xxxvii. 10).
+
+_S. Augustine:_ 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!
+(_Confessions_, I. xx. 2).
+
+_S. Augustine:_ 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. 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! (_Confessions_, IX. iv. 12).
+
+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
+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 _Vita S. Thomae_, Bollandists, March
+7, vol. i., 1865, pp. 673, 704, 712).
+
+_S. Augustine:_ 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 (_Sermon_, lxxx. 7).
+
+_S. Augustine:_ 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 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 (_Sermon_, cccliv. 8).
+
+    "Cast thy care upon the Lord, and He shall sustain thee; He
+    shall not suffer the just to waver for ever."[149]
+
+
+VII
+
+Ought We To Pray for Others?
+
+S. James, in his Epistle, says[150]: _Pray for one another that ye may
+be saved_.
+
+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[151]:
+"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."
+
+Some, however, urge that we ought not to pray for others, thus:
+
+1. We are bound in our prayer to follow the norm which our Lord
+delivered to us; but in the _Lord's Prayer_ we pray for ourselves and
+not for others, for we say: _Give us this day our daily bread_, etc.
+
+    But S. Cyprian says:[152] "We do not say _my_ Father, but _our_
+    Father, neither do we say Give _me_, but give _us_; 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."
+
+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: _If ye ask the Father anything in My Name He will give it
+you_,[153] S. Augustine says:[154] "All are heard for themselves, but
+not for all in general, hence He does not say simply: _He will give it_,
+but _He will give it you_."
+
+    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[155]: _If Moses and Samuel shall stand
+    before Me, My soul is not towards this people_. 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, _And my prayer
+    shall be turned into my bosom_,[156] the Interlinear Gloss has:
+    "That is, and even though it avail not for them, yet shall I not
+    be without my reward."
+
+3. Lastly, we are forbidden to pray for others if they are wicked,
+according to the words: _Do not thou pray for this people ... and do not
+withstand Me, for I will not hear thee_.[157] 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.
+
+    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: _No man can correct whom He
+    hath despised._[158] Wherefore also it is said: _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._[159]
+    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[160]--so neither can we refuse to anyone the suffrage of
+    our prayers.
+
+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 beseech ye therefore, help me in your prayers for me_,[161]
+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.[162] And thirdly, that those who are greater
+may not therefore be proud, but may realize that they need the suffrages
+of their inferiors.
+
+    "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."[163]
+
+
+VIII
+
+Ought We To Pray for Our Enemies?
+
+_But I say to you ... pray for them that persecute and calumniate
+you._[164]
+
+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 _Treatise on Charity_, 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.
+
+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.
+
+Some, however, argue that we ought not to pray for our enemies, thus:
+
+1. It is said in the Epistle to the Romans[165]: _What things soever
+were written were written for our learning_. But in Holy Scripture we
+find many imprecations against enemies; thus, for instance[166]: _Let
+all my enemies be ashamed, let them be turned back and be ashamed very
+speedily_. From which it would rather seem that we ought to pray against
+our enemies than for them.
+
+    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[167]; 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.
+
+2. Further, to be revenged upon our enemies means evil for our enemies.
+But the Saints seek to be avenged upon their enemies: _How long, O Lord,
+dost Thou not judge and revenge our blood on them that dwell on the
+earth?_[168] And in accordance with this we find them rejoicing in the
+vengeance taken upon sinners: _The just shall rejoice when he shall see
+the revenge._[169] It would seem, then, that we ought rather to pray
+against our enemies than for them.
+
+    But, on the contrary, as S. Augustine says:[170] "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[171]:
+    "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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ If there were no wicked folk, then for whom could we be
+supposed to pray when we are told: _Pray for your enemies_? 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 (_Sermon_, xv., _on Ps._ xxv. 8).
+
+    "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."[172]
+
+
+On the Seven Petitions of the _lord's Prayer_.
+
+The Lord's Prayer is the most perfect of all prayers, for, as S.
+Augustine says to Proba[173]: "If we pray rightly and fittingly we can
+say nothing else but what is set down in the _Lord's Prayer_." 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 _Lord's Prayer_ 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.
+
+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: _Hallowed be Thy Name_, wherein we pray for God's glory;
+and the second runs: _Thy kingdom come_, wherein we pray that we may
+come to the glory of His kingdom.
+
+But to this said end things lead us in two ways: viz., either
+_essentially_ or _accidentally_. Things which are useful for the
+attainment of that end _essentially_ lead us to it. But a thing may be
+useful as regards that end which is the possession of God in two ways:
+namely, _directly and principally_, 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: _Thy Will be done on earth as it is in
+Heaven_; also _instrumentally_ as assisting us to merit, whence the
+petition: _Give us this day our daily bread_. 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.[174] 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.[175]
+
+And we are lead, as it were, _accidentally_ 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 from the kingdom: _Neither
+fornicators, nor idolaters, ... etc., shall possess the kingdom of
+God_;[176] hence the petition: _Forgive us our trespasses_.... And the
+second impediment is temptation which hinders us from obeying the Divine
+Will; whence the petition: _And lead us not into temptation_; 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: _Deliver us from evil_.
+
+Some, however, argue that these seven petitions are not very
+appropriate, thus:
+
+1. It seems idle to pray that that may be hallowed which is already
+hallowed or holy. But the Name of God is holy: _And holy is His
+Name_.[177] Similarly, His kingdom is everlasting: _Thy kingdom_, O
+Lord, _is a kingdom of all ages_.[178] God's Will, too, is always
+fulfilled: _And all My Will shall be done_.[179] 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.
+
+    But, as S. Augustine says,[180] when we say, _Hallowed be Thy
+    Name_, 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,
+    _Thy kingdom come_, it is not as though we meant that God did
+    not reign, but, as S. Augustine says to Proba[181]: "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, _Thy Will be done_,
+    this is rightly understood to mean: May Thy precepts be obeyed
+    _on earth as in Heaven_--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.[182]
+
+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.
+
+    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.
+
+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.
+
+    S. Augustine[183], however, adapts these seven petitions to the
+    Gifts of the Holy Spirit and to the Beatitudes; he says: "If we
+    have the _fear of God_ 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 _piety_, 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 _knowledge_, 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 _fortitude_, by which they that
+    hunger are blessed, we pray that our daily bread may be given
+    us. If we have _counsel_, by which they that are merciful are
+    blessed, let us forgive our debtors that we ourselves may be
+    forgiven. If we have _understanding_, 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 _wisdom_, 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."
+
+4. Again, according to S. Luke,[184] there are only five petitions in
+the Lord's Prayer. Hence it would seem superfluous to have seven in S.
+Matthew.
+
+    But, as S. Augustine says[185]: "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, _Deliver us from evil_, in order to show us that
+    we are delivered from evil just precisely as we are not led into
+    temptation."
+
+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 _He hath first loved us_.[186] Consequently it
+seems superfluous to preface our petitions with the words _Our Father
+Who art in Heaven_, words which seem intended to stir up God's
+benevolence.
+
+    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, _Our Father_; and of His
+    pre-eminent power whereby He is able to assist us, whence we
+    say, _Who art in Heaven_.
+
+       *       *       *       *       *
+
+_Cajetan:_ The first three petitions of the _Lord's Prayer_ can also be
+referred to that which we 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 _Thine_, but in the last
+four the pronoun _our_. 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 _effectively_ is introduced into each clause by reason of
+the subjoined qualification _on earth as it is in Heaven_, 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 (_on_ 2. 2. 83. 9).
+
+_S. Augustine:_ 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 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" (_Confessions_,
+VII. x. 2).
+
+_S. Augustine:_ 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.
+
+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 sprinkling of the dew
+(_Sermon_, lvii., _on S. Matt._ vi. 7).
+
+_S. Augustine:_ When ye say _Give us this day our daily bread_, 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? (_Sermon_, lvi. 9, _on S. Matt._ vi.).
+
+_S. Augustine:_ Think not that you have no need to say _Forgive us our
+trespasses as we forgive them that trespass against us_.... 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 (_oculus a velocitate_). 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!
+(_Sermon_, lvi. 8).
+
+_S. Augustine:_ 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: _Forgive us our trespasses as we
+forgive them the trespass against us_! 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 (_Of the City
+of God_, xix. 27).
+
+    "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."[187]
+
+
+Rhythm in Honour of the Blessed Sacrament, said to have been composed by
+S. Thomas on his Death-Bed.[188]
+
+  Adoro Te devote, latens Deitas,
+  Quae sub his figuris vere latitas;
+  Tibi se cor meum totum subjicit,
+  Quia Te contemplans totum deficit.
+
+  Visus, tactus gustus, in Te fallitur,
+  Sed auditu solo tuto creditur;
+  Credo quidquid dixit Dei Filius,
+  Nil hoc verbo veritatis verius.
+
+  In cruce latebat sola Deitas,
+  At hic latet simul et humanitas;
+  Ambo tamen credens atque confitens,
+  Peto quod petivit latro poenitens.
+
+  Plagas, sicut Thomas, non intueor,
+  Deum tamen meum Te confiteor;
+  Fac me Tibi semper magis credere,
+  In Te spem habere, Te diligere.
+
+  O memoriale mortis Domini,
+  Panis vivus, vitam praestans homini,
+  Praesta meae menti de Te vivero,
+  Et Te illi semper dulce sapere.
+
+  Pie Pellicane Jesu Domine,
+  Me immundum munda Tuo Sanguine,
+  Cujus una stilla salvum facere
+  Totum mundum quit ab omni scelere.
+
+  Jesu Quem velatum nunc aspicio,
+  Oro fiat illud quod tam sitio,
+  Ut Te revelata cernens facie,
+  Visu sim beatus Tuae gloriae!
+
+(An Indulgence of 100 days for the recitation of this rhythm. _S. Congr.
+of Indulgences_, December 20, 1884.)
+
+
+X
+
+Is Prayer Peculiar to Rational Creatures?
+
+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.
+
+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.
+
+Some, however, argue that prayer cannot be peculiar to rational
+creatures, thus:
+
+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 will ask the
+Father_,[189] and the Apostle says of the Holy Spirit, _The Spirit
+Himself asketh for us_.[190]
+
+    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.
+
+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[191]: _Adore Him, all ye His Angels_.
+
+    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.
+
+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: _Who giveth to beasts their food, and to the young ravens
+that call upon Him._[192]
+
+    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.
+
+    "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."[193]
+
+
+XI
+
+Do the Saints in Heaven Pray for Us?
+
+_This is he who prayeth much for the people and for all the holy city,
+Jeremias the Prophet of God._[194]
+
+As S. Jerome says,[195] 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."
+
+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 _Approaching of Himself to
+God to intercede for us_.[196] 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?"
+
+Yet some maintain that the Blessed in Heaven do not pray for us, thus:
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+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.
+
+    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 am the God of Abraham_.[197]
+
+       *       *       *       *       *
+
+_Cajetan:_ 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?
+
+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.
+
+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
+(_on_ 2. 2. 83. 11).
+
+
+XII
+
+Should Prayer be Vocal?
+
+_I cried to the Lord with my voice, with my voice I made supplication to
+the Lord._[198]
+
+Prayer is of two kinds: public and private. _Public_ 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.
+
+_Private_ 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[199]: "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
+case with those whose minds are sufficiently prepared for devotion
+without such incentives. Thus the Psalmist says: _My heart hath said to
+Thee, My face hath sought Thee[200];_ and of Anna we are told that _she
+spoke within her heart_.[201]
+
+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: _Take away
+all iniquity and receive the good, and we will render the calves of our
+lips_.[202]
+
+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: _My heart hath been glad, and my tongue hath
+rejoiced_.[203]
+
+But it seems to some that prayer should not be vocal, thus:
+
+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.
+
+    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.
+
+2. Again, man's mind is meant to rise by prayer towards God; but words,
+and other things pertaining to the senses, keep back a man from the
+ascent of contemplation.
+
+    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.
+
+3. Lastly, prayer ought to be offered to God in secret, according to the
+words: _But thou when thou shalt pray, enter into thy chamber, and
+having shut the door, pray to thy Father in secret_;[204] whereas to
+pray vocally means to publish it abroad.
+
+    But, as S. Chrysostom says[205]: "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[206]: "To be seen by men is not wrong, but to
+    do things to be seen by men."
+
+       *       *       *       *       *
+
+_Cajetan:_ 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.
+
+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.e._, 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.
+
+Our individual need of vocal prayer arises from the necessity of
+stirring up our own devotion, and preserving it.
+
+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.
+
+And reason tells us what conditions attach to our private prayer: viz.,
+our own private devotion. 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 (_on_ 2. 2. 83. 12).
+
+_S. Augustine:_ 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! (_Confess._, IX. iv. 8).
+
+_S. Augustine:_ 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 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 (_Confess._, X. xxxiii. 50).
+
+_S. Augustine: I have cried with my whole heart, hear me, O Lord!_[207]
+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 _with his whole heart_ 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
+(_Enarr. in Ps._ cxviii., _Sermon_, xxix. 1).
+
+    "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."[208]
+
+
+XIII
+
+Must Prayer necessarily be Attentive?
+
+That even holy men sometimes suffer distraction of mind when at prayer
+is clear from the words: _My heart hath forsaken me!_[209]
+
+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 _more readily_
+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 _at all_. 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 _merit_; 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.
+
+The second effect of prayer is peculiar to it, and that is to _obtain
+favours_; 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; for, as S. Gregory says,
+God hears not the prayer of a man who when he prays does not give heed
+to God.[210]
+
+The third effect of prayer is that which it immediately and actually
+brings about, namely, the _spiritual refreshment of the soul_; and to
+attain this end attention is necessarily required in prayer. Whence it
+is said, _If I pray in a tongue my understanding is without fruit_.[211]
+
+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.[212]
+
+Some, however, argue that prayer must of necessity be attentive, thus:
+
+1. It is said in S. John's Gospel[213]: _God is a spirit, and they that
+adore Him must adore Him in spirit and truth_. But inattentive prayer is
+not _in spirit_.
+
+    But he prays _in spirit and in truth_ who comes to pray moved by
+    the impulse of the Spirit, even though, owing to human
+    infirmity, his mind afterwards wanders.
+
+2. But again, prayer is "the ascent of the mind towards God." But when
+prayer is inattentive the mind does not ascend towards God.
+
+    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.
+
+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[214]: "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."
+
+    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 _Rule_[215]: "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.
+
+    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."
+
+       *       *       *       *       *
+
+_Cajetan:_ 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 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.
+
+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[216]--viz., that _all our prayers should tend to the attainment of
+grace and glory_. 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 (_on_ 2. 2. 83. 13).
+
+_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._[217] 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,
+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 _Thou, O Lord, art sweet and mild_! 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 _Thou, O Lord, art sweet and mild_ (_Enarr.
+in Ps._ lxxxv. 7).
+
+_S. Augustine: Praise the Lord, O my soul!_[218] 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, 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: _Praise the Lord, O my soul!_ 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 will praise the Lord in
+my life!_ Why does it say _in my life_? Why? Because now I am in my
+death!
+
+Rouse yourself, then, and say: _Praise the Lord, O my soul!_ 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
+_while we are in the body we are absent from the Lord_.[219] And why do
+you thus praise the Lord so imperfectly and with so little fixity of
+attention? Ask Holy Scripture: _The corruptible body weigheth down the
+soul, and the earthly_ _habitation presseth down the mind that museth
+upon many things._[220] 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 will praise the Lord in my life!_ (_Enarr in Ps._
+cxlv. 1).
+
+    "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."[221]
+
+_S. Thomas:_ 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 _Lord's
+Prayer_ 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 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.
+
+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 (_Commentary on 1 Cor._ xiv. 14).
+
+
+XIV
+
+Should our Prayers be Long?
+
+It would seem that we ought to pray continuously, for our Lord said: _We
+ought always to pray and not to faint[222];_ so also S. Paul: _Pray
+without ceasing_.[223]
+
+But we must notice that when we speak of prayer we can mean either
+prayer _considered in itself_ or the _cause of prayer_. Now the _cause
+of prayer_ is 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: _whether you eat or whether you drink, or whatsoever else you do,
+do all to the glory of God_.[224] 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."
+
+But _prayer considered in itself_ 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."
+
+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 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."
+
+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.
+
+Some, however, argue that our prayers ought not to be continual, thus:
+
+1. Our Lord said[225]: _And when you are praying speak not much_. 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.
+
+    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 _He passed the whole night in the prayer
+    of God_[226]; and, again, that _being in an agony He prayed the
+    longer_,[227] 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."
+
+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[228]: _One thing I have asked of the
+Lord, this will I seek after._ Whence it would seem to follow that our
+prayers are acceptable to God just in proportion to their brevity.
+
+    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.
+
+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: _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_.[229] But God Himself has assigned
+limits to our prayer by instituting the _Lord's Prayer_, as is evident
+from the words: _Thus shalt thou pray_.[230] Hence we ought not to
+extend our prayer beyond these limits.
+
+    But our Lord did not institute this prayer with a view to tying
+    us down exclusively to 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.
+
+4. And lastly, with regard to the words of our Lord _that we ought
+always to pray and not to faint_,[231] and those of S. Paul, _Pray
+without ceasing_,[232] 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.
+
+    "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."[233]
+
+
+XV
+
+Is Prayer Meritorious?
+
+On the words of the Psalmist, _My prayer shall be turned into my
+bosom_,[234] 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." A reward, however, can only be due to merit. Prayer, then, is
+meritorious.
+
+       *       *       *       *       *
+
+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.
+
+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[235]: "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,
+since it is He Who in His loving-kindness stirs them up so that they
+weary not in prayer."
+
+       *       *       *       *       *
+
+But some say that prayer cannot be meritorious, thus:
+
+1. Merit proceeds from grace, but prayer precedes grace, since it is
+precisely by prayer that we win grace: _Your Father from Heaven will
+give the Good Spirit to them that ask Him_.[236]
+
+    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.[237]
+
+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.[238]
+
+    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 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[239]:
+    "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.[240] Yet even here hindrance may arise if a man
+    does not persevere in asking; hence S. Basil says[241]: "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.
+
+3. Lastly, prayer essentially reposes upon faith, as S. James says: _But
+let him ask in faith, nothing wavering_.[242] 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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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! (_Enarr. in Ps._ xxvi.).
+
+_S. Augustine:_ 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 (_Ep._ cxxx. _ad Probam_).
+
+    "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."[243]
+
+
+XVI
+
+Do Sinners gain Anything From God by their Prayers?
+
+S. Augustine says[244]: "If God did not hear sinners, in vain would the
+publican have said, _God be merciful to me a sinner_"; and S. Chrysostom
+says[245]: "_Every one that asketh receiveth_--that is, whether he be
+just man or sinner." Hence the prayers of sinners do win something from
+God.
+
+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.[246] 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 above-mentioned conditions
+are observed--namely, that he prays for himself, for things needful for
+his salvation, that he prays devoutly and perseveringly.
+
+Some, however, maintain that sinners do not by their prayers win
+anything from God, thus:
+
+1. It is said in the Gospel,[247] _Now we know that God doth not hear
+sinners_; and this accords with those words of _Proverbs[248]; He that
+turneth away his ears from hearing the law, his prayer shall be an
+abomination_. But a prayer which is "an abomination" cannot win anything
+from God.
+
+    But, as S. Augustine remarks,[249] 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."
+
+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[250] on
+the words, _Having an appearance of piety, but denying the power
+thereof_, is "the _power_ 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.
+
+    But though a sinner cannot pray piously in the sense that his
+    prayer springs from the 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.
+
+3. Lastly, S. Chrysostom says[251]: "The Father does not readily hear
+prayers not dictated by the Son." But in the prayer which Christ
+dictated it is said: _Forgive us our debts as we also forgive our
+debtors_, 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.
+
+    But, as we have explained above, the _Lord's Prayer_ 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 words of
+    Ecclesiasticus[252]: _Forgive thy neighbour if he hath hurt
+    thee, and then shall thy sins be forgiven to thee when thou
+    prayest._
+
+    "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."[253]
+
+
+XVII
+
+Can We rightly term Supplications," "Prayers," "Intercessions," and
+"Thanksgivings," parts of Prayer?
+
+The Apostle says to Timothy[254]: _I desire therefore first of all that
+supplications, prayers, intercessions, and thanksgivings be made by all
+men._
+
+For prayer three things are required: first of all, that he who prays
+come nigh to God; and this is signified by the name _prayer_, for prayer
+is "the uplifting of the mind towards God." Secondly, petition is
+required, and is signified by the word _postulation_; now a petition may
+be set forth in definite terms--and this some term _postulation_,
+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 _supplication_; or, again,
+the fact in question may be simply narrated, as in S. John[255]: _He
+whom Thou lovest is sick_, and this some call _insinuation_. And
+thirdly, there is required a reason for asking for what we pray for, and
+this 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: _Incline Thine ear and hear ... for
+Thine own sake, O my God_;[256] to this belongs _obsecration_--namely,
+an appeal to sacred things, as when we say: _By Thy Nativity, deliver
+us, O Lord_! 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
+_Collect_.[257] Hence the Gloss[258] says that in the Mass
+"_Obsecrations_ are the prayers which precede the Consecration," for in
+them we commemorate certain sacred things; "in the Consecration itself
+we have _prayers_," for then the mind is especially uplifted towards
+God; "but in the subsequent petitions we have _postulations_, and at the
+close _thanksgivings_." These four parts of prayer may be noticed in
+many of the Church's _Collects_: thus in the _Collect_ for Trinity
+Sunday, the words _Almighty and Everlasting God_ signify the uplifting
+of the soul in prayer to God; the words: _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_, signify giving of thanks; the words: _Grant, we beseech Thee,
+that by perseverance in this same faith we may be ever defended from all
+adversities_, signify postulation; while the closing words: _Through our
+Lord Jesus Christ_, etc., signify obsecration.
+
+In the _Conferences of the Fathers_, however,[259] we read:
+"_Obsecration_ is imploring pardon for sin; _prayer_ is when we make
+vows to God; _postulation_ is when we make petition for others; _giving
+of thanks_, those ineffable outpourings by which the mind renders thanks
+to God." But the former explanation is preferable.
+
+Some, however, object to these divisions of prayer, thus:
+
+1. _Obsecration_ is apparently _to swear by someone_, whereas Origen
+remarks[260]: "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."
+
+    But it is sufficient to remark that _obsecration_ is not a
+    swearing by, or adjuring of God, as though to compel Him, for
+    this is forbidden, but to implore His mercy.
+
+2. Again, S. John Damascene says[261] that prayer is "the asking God for
+things that are fitting." Hence it is not exact to distinguish _prayers_
+from _postulations_.
+
+    But prayer, generally considered, embraces all the
+    above-mentioned parts; when, however, we distinguish one part
+    against another, _prayer_, properly speaking, means the
+    uplifting of the mind to God.
+
+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.
+
+    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 _obsecration_
+    precedes _prayer_, for it is from dwelling upon the Divine
+    Goodness that we venture to approach to Him.
+
+       *       *       *       *       *
+
+_Cajetan:_ 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.
+
+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 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
+(_on_ 2. 2. 83. 17.)
+
+       *       *       *       *       *
+
+_S. Augustine: And David went in and sat before the Lord[262]; and
+Elias, casting himself down upon the earth, put his face between his
+knees._[263] 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: _The Publican standing afar off_. We pray, too, on our knees,
+as we read in the Acts of the Apostles;[264] 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[265]: _Every night I will wash
+my bed, I will water my couch with my tears_. 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, 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 (_Of Divers Questions_, iv.).
+
+    "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?"[266]
+
+FOOTNOTES:
+
+[98] _Etymologies_, x., _sub litt._ O.
+
+[99] Ps. xxxviii. 13.
+
+[100] _Ethics_, I. xiii. 15.
+
+[101] Rabanus Maurus, _De Universis_, vi. 14.
+
+[102] _On the Orthodox Faith_, iii. 24.
+
+[103] Ps. x. 17.
+
+[104] Isa. lxv. 24.
+
+[105] _Of the Divine Names_, vi. 1.
+
+[106] Ps. xxvi. 4.
+
+[107] Art. XV.
+
+[108] Isa. lxiv. 8, 9.
+
+[109] xviii. 1.
+
+[110] Mal. iii. 14.
+
+[111] _Dialogue_, i. 8.
+
+[112] S. Matt. vi. 32.
+
+[113] 1 Kings xv. 29.
+
+[114] _Of Good Deeds_, ii. 1.
+
+[115] _Hom._ II., _On Prayer_; also _Hom._ XXX., _On Genesis_.
+
+[116] Eph. i. 4.
+
+[117] Ps. lxx. 17, 18.
+
+[118] S. Matt. vii. 7.
+
+[119] Ps. cxx. 4.
+
+[120] S. Matt. vi. 8.
+
+[121] Ps. ciii. 33, 34.
+
+[122] Ps. lxxxiii. 12.
+
+[123] viii. 4.
+
+[124] 1 Cor. xiv. 15.
+
+[125] _On Care for the Dead_, chaps, xiii., xv., xvi.
+
+[126] _Moralia in Job_, xii. 14.
+
+[127] Ps. lxvi.
+
+[128] S. Matt. vi. 9-13; S. Luke xi. 2-4.
+
+[129] _Of Socrates the Philosopher_, vii. 21.
+
+[130] Ps. lxxix. 4.
+
+[131] Ps. cxviii. 35.
+
+[132] _On the Orthodox Faith_, iii. 24.
+
+[133] iv. 3.
+
+[134] Rom. viii. 26.
+
+[135] S. John iv. 24.
+
+[136] 1 Tim. ii. 4.
+
+[137] Isa. lxiii. 15, 16.
+
+[138] xxx. 8.
+
+[139] _Ep._, CXXX., chap. xii.
+
+[140] _Ethics_, I. vii. 15.
+
+[141] _Ep._, CXXX., chap. vi.
+
+[142] S. Matt. vi. 33.
+
+[143] _On the Sermon on the Mount_, II. x. 1.
+
+[144] S. Matt. vi. 25.
+
+[145] 2 Cor. iv. 18.
+
+[146] Ps. xxxvii. 10.
+
+[147] 1 Thess. v. 17.
+
+[148] Heb. iv. 3.
+
+[149] Ps. liv. 23.
+
+[150] v. 16.
+
+[151] _Opus Imperf. in Matthaeum, Hom._ XIV.
+
+[152] _On the Lord's Prayer._
+
+[153] S. John xvi. 23.
+
+[154] _Tractatus in Joannem_, 102.
+
+[155] xv. 1.
+
+[156] Ps. xxxiv. 13.
+
+[157] Jer. vii. 16.
+
+[158] Eccles. vii. 14.
+
+[159] 1 John v. 16.
+
+[160] _De Correptionibus et Gratia_, cap. xv.
+
+[161] Rom. xv. 30.
+
+[162] 1 Cor. i. 11.
+
+[163] S. John xxii. 24.
+
+[164] S. Matt. v. 44.
+
+[165] xv. 4.
+
+[166] Ps. vi. 11.
+
+[167] _On the Sermon on the Mount_, i. 21.
+
+[168] Apoc. vi. 10.
+
+[169] Ps. lvii. 11.
+
+[170] _On the Sermon on the Mount_, i. 22, and _Questions on the
+Gospels_, II., xlv.
+
+[171] _Questions on the Old and New Testament, Qu._ lxviii.
+
+[172] Ecclus. xxxvi. 1-3.
+
+[173] _Ep._ cxxx. 12.
+
+[174] _Ep._ cxxx. 11.
+
+[175] _Comment. on S. Matthew_, vi.
+
+[176] 1 Cor. vi. 9, 10.
+
+[177] S. Luke i. 49.
+
+[178] Ps. cxliv. 13.
+
+[179] Isa. xlvi. 10.
+
+[180] _On the Sermon on the Mount_, ii. 5.
+
+[181] _Ep._ cxxx. 11.
+
+[182] _Enchiridion_, 115.
+
+[183] _On the Sermon on the Mount_, ii. 11.
+
+[184] xi. 2-4.
+
+[185] _Enchiridion_, 116.
+
+[186] 1 John iv. 19.
+
+[187] S. John xvii. 1-3.
+
+[188] See Touron, O.P., _Vie de S. Thomas d'Aquin_, p. 254; Paris, 1740.
+
+[189] S. John xiv. 16.
+
+[190] Rom. viii. 26.
+
+[191] xcvi. 7.
+
+[192] Ps. cxlvi. 9.
+
+[193] Ecclus. xxxvi. 18, 19.
+
+[194] 2 Macc. xv. 14.
+
+[195] _Contra Vigilantium_, vi.
+
+[196] _Heb._ vii. 25. S. Thomas is quoting from memory.
+
+[197] Exod. iii. 6.
+
+[198] Ps. cxli. 1.
+
+[199] _Ep._ cxxx. 9.
+
+[200] Ps. xxvi. 8.
+
+[201] 1 Kings i. 13.
+
+[202] Osee xiv. 3.
+
+[203] Ps. xv. 9.
+
+[204] S. Matt. vi. 6.
+
+[205] _Opus Imperf. Hom. XIII. in Matt._
+
+[206] _On the Sermon on the Mount_, ii. 3.
+
+[207] Ps. cxviii. 145.
+
+[208] Ps. lxxxv. 1-5.
+
+[209] Ps. xxxix. 13.
+
+[210] Implicitly, _Moralia in Job_, xxii. 13; but see Hugh of S. Victor,
+_Exposition of the Rule of S. Augustine_, iii.
+
+[211] 1 Cor. xiv. 14.
+
+[212] _Of the Manner of Prayer_, ii.
+
+[213] iv. 24.
+
+[214] _On the Monastic Constitutions_, chap. i.
+
+[215] _Ep._ cxxi.
+
+[216] Art. IV.
+
+[217] Ps. lxxv. 4, 5.
+
+[218] Ps. cxlv. 1.
+
+[219] 2 Cor. v. 6.
+
+[220] Wisd. ix. 15.
+
+[221] Ps. cxlii. 4-7.
+
+[222] S. Luke xviii. 1.
+
+[223] 1 Thess. v. 17.
+
+[224] 1 Cor. x. 31.
+
+[225] S. Matt. vi. 7.
+
+[226] S. Luke vi. 12.
+
+[227] S. Luke xxii. 43.
+
+[228] Ps. xxvi. 4.
+
+[229] Exod. xix. 21.
+
+[230] S. Matt. vi. 9.
+
+[231] S. Luke xviii. 1.
+
+[232] 1 Thess. v. 17.
+
+[233] Ps. xxxii. 20-22.
+
+[234] Ps. xxxiv. 13.
+
+[235] _On the Sermon on the Mount_, Sermon CV. i.
+
+[236] St. Luke vi. 13.
+
+[237] _On Perseverance_, chap. xxiii.
+
+[238] 2 Cor. xii. 7-9.
+
+[239] S. Prosper, _The Book of Sentences gleaned from S. Augustine_,
+Sent. 212.
+
+[240] _Tractatus in Joannem_, 102.
+
+[241] _Monastic Constitutions_, chap, i.
+
+[242] i. 6.
+
+[243] Ps. xxxviii. 13, 14.
+
+[244] _Tractatus in Joannem_, 44.
+
+[245] _Opus Imperf. in Matt., Hom._ XVIII.
+
+[246] _Tractatus in Joannem_, 73; and _De Verbis Domini_, Sermon cccliv.
+7.
+
+[247] S. John ix. 31.
+
+[248] xxviii. 8.
+
+[249] _Tractatus in Joannem_, 44.
+
+[250] Implicitly in the old interlinear Gloss on 2 Tim. iii. 5.
+
+[251] _Opus Imperf. in Matt., Hom._ XIV.
+
+[252] xxviii. 2.
+
+[253] Ps. xxxvi. 23-25.
+
+[254] 1 Tim. ii. 1.
+
+[255] xi. 3.
+
+[256] Dan. ix. 18, 19.
+
+[257] Friday in the September Ember days.
+
+[258] The Ordinary Gloss on the words _obsecrations_, _prayers_, etc.,
+in 1 Tim. ii. 1.
+
+[259] _Collat._, IX., chaps. xi-xiii.
+
+[260] _Tractatus_ xxxv. _in Matt._
+
+[261] _De Orthodoxa Fide_, iii. 24.
+
+[262] 2 Kings vii. 18.
+
+[263] 3 Kings xviii. 42.
+
+[264] vii. 59; xx. 36.
+
+[265] vi. 7.
+
+[266] Ps. liv. 1-7.
+
+
+
+
+FROM THE SUPPLEMENT TO THE SUMMA--QUESTION LXXII
+
+OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN
+
+  I. Are the Saints cognizant of our Prayers?
+ II. Ought we to appeal to the Saints to intercede for us?
+III. Are the Saints' Prayers to God for us always heard?
+
+
+I
+
+Are the Saints cognizant of our Prayers?
+
+On those words of Job,[267] _Whether his children come to honour or
+dishonour, he shall not understand_, 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."[268]
+
+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."[269] 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 that the souls of the Saints do
+know our prayers and other things which concern us.
+
+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.[270]
+The Saints, then, know what concerns us.
+
+       *       *       *       *       *
+
+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 _comprehend_ 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 _comprehended_ 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."[271] Each 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.[272] 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.
+
+Some, however, maintain that the Saints do not know our prayers, thus:
+
+1. On the words of Isaias,[273] _Thou art our Father, and Abraham hath
+not known us, and Israel hath been ignorant of us_, 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 _On
+Care for the Dead_, 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.
+
+    But these words of S. Augustine are to be understood of the
+    natural knowledge of the 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.
+
+2. In 4 Kings xxii. 20, it is said to Josias the king:
+_Therefore_--because, that is, thou didst weep before Me--_I will gather
+thee to thy fathers ... that thy eyes may not see all the evils which I
+will bring upon this place_. 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.
+
+    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.
+
+    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 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.[274]
+
+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.
+
+    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.
+
+4. Further, just as the Saints after death see the Word, so also do the
+Angels, for of them it is said: _Their Angels in Heaven always see the
+face of My Father Who is in Heaven_.[275] 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.[276] Consequently, neither do the Saints, although they see the
+Word, know in It our prayers and other things which concern us.
+
+    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.
+
+5. Lastly, God alone is the Searcher of hearts. But prayer is
+essentially an affair of the heart. Consequently God alone knows our
+prayers.
+
+    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.
+
+
+II
+
+Ought we to appeal to the Saints to intercede for us?
+
+In the Book of Job,[277] it is said: _Call now, if there be any that
+will answer thee; and turn to some of the Saints_. And on this S.
+Gregory says: "It is our business to call, and to beseech God in humble
+prayer."[278] When, then, we desire to pray to God, we ought to turn to
+the Saints that they may pray for us.
+
+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 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_.[279] Much more,
+then, should we ask the Saints who are in our Fatherland to help us by
+their prayers to God.
+
+Moreover, the common custom of the Church confirms this, since in her
+Litanies she asks the prayers of the Saints.
+
+       *       *       *       *       *
+
+In the words of Denis,[280] "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 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.
+
+       *       *       *       *       *
+
+But some say that we should not ask the Saints to pray for us, thus:
+
+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.
+
+    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.
+
+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.
+
+    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.
+
+3. Christ, even as man, is termed _the Saint of Saints_;[281] 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.
+
+    But prayer is an act. And acts belong to individual beings.
+    Consequently, if we were to say, _Christ, pray for us_, 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, _Christ, pray for us_, but
+    _Christ, hear us_, or _Christ, have mercy on us_.
+
+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.
+
+    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.
+
+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, 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.
+
+    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.
+
+
+III
+
+Are the Saints' Prayers to God for us always heard?
+
+In 2 Maccabees xv. 14 it is said: _This is he that prayeth much for the
+people, and for all the Holy City, Jeremias the prophet of God_; and
+that his prayer was heard is evident from what follows, for _Jeremias
+stretched forth his right hand and gave to Judas a sword of gold,
+saying: Take this holy sword, a gift from God_, etc.
+
+Further, S. Jerome says[282]: "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 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?"
+
+Moreover, the Church's custom confirms this, for she frequently asks to
+be helped by the prayers of the Saints.
+
+       *       *       *       *       *
+
+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 _antecedent_ will of
+God, according to which _He wills all men to be saved_: 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.
+
+But some maintain that the Saints' prayers for us are not always heard,
+thus:
+
+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 _that
+they should rest for a little time till_ the number of _their brethren
+should be filled up_.[283] Much less, then, are their prayers heard for
+things that do not concern them.
+
+    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,[284] _How long, O Lord_, 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."
+
+2. It is said in Jeremias[285]: _If Moses and Samuel shall stand before
+Me, My soul is not towards this people_. The Saints, then, are not
+always heard when they pray for us to God.
+
+    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 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.
+
+3. The Saints in our Fatherland are said to be the equals of the
+Angels.[286] But the Angels are not always heard in their prayers to
+God, as is evident from Daniel[287]: _I am come for thy words. But the
+Prince of the kingdom of the Persians resisted me one and twenty days._
+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.
+
+    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 ever look towards
+    that Will, they never desire what they cannot obtain,"[288] and
+    hence never ask for it. Whence it is clear that their prayers
+    are always heard.
+
+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.
+
+    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.
+
+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.
+
+    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, _On the Predestination of the
+    Saints_,[289] and S. Gregory in his _Dialogues_,[290] 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.
+
+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 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.
+
+    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.
+
+FOOTNOTES:
+
+[267] xiv. 21.
+
+[268] _Moralia in Job_, xii. 14.
+
+[269] _Dialogue_, li. 35.
+
+[270] _Contra Vigilant._, vi.
+
+[271] S. Augustine: _Of the Trinity_, xiii. 5.
+
+[272] _Of the Heavenly Hierarchy_, iii.
+
+[273] lxiii. 16.
+
+[274] _De Cura Mortuorum_, 13, 14, 15.
+
+[275] S. Matt, xviii. 10.
+
+[276] _Of the Heavenly Hierarchy_, vii.; and _Of the Ecclesiastical
+Hierarchy_, vi.
+
+[277] v. 1.
+
+[278] _Moralia in Job_, v. 30.
+
+[279] Rom. xv. 30.
+
+[280] _Of the Ecclesiastical Hierarchy_, v.
+
+[281] Dan. ix. 14.
+
+[282] _Ep. contra Vigilantium_, vi.
+
+[283] Apoc. vi. 11.
+
+[284] vi. 10.
+
+[285] xv. 1.
+
+[286] S. Matt. xxii. 30.
+
+[287] x. 12-13.
+
+[288] _Moralia on Job_, xvii. 12.
+
+[289] _De Dono Perseverantiae_, xxii.
+
+[290] i. 8.
+
+
+
+
+QUESTION CLXXIX
+
+OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE
+
+ I. May Life be fittingly divided into the Active and
+        the Contemplative?
+      S. Augustine, _De Consensu Evangelistarum_, I., iv. 8
+          " _Tractatus, cxxiv. 5, in Joannem_
+II. Is this division of Life into the Active and the
+        Contemplative a sufficient one?
+      S. Augustine, _Of the Trinity_, I., viii. 17
+
+
+I
+
+May Life be fittingly divided into the Active and the Contemplative?
+
+S. Gregory the Great says[291]: "There are two kinds of lives in which
+Almighty God instructs us by His Sacred Word--namely, the active and the
+contemplative."
+
+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 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.
+
+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 _Ethics of Aristotle_.[292]
+
+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.
+
+       *       *       *       *       *
+
+Some, however, repudiate this division, thus:
+
+1. The soul is by its essence the principle of life; thus the
+Philosopher says[293]: "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.
+
+    But the peculiar nature of every individual thing--that which
+    makes it actually be--is the principle of its own proper action;
+    consequently _to live_ is said to be the very _being_ of living
+    things, and this because living things--by the very fact that
+    they exist through such a nature--act in such a way.
+
+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.[294] But we live before
+we understand; for life is primarily in living things by their
+vegetative soul, as also the Philosopher says.[295] Therefore life is
+not fittingly divided according to contemplation and action.
+
+    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.
+
+3. Lastly, the word "life" implies motion, as is clear from Denis the
+Areopagite.[296] But contemplation more especially consists in repose,
+according to the words: _When I go into my house I shall repose myself
+with her (Wisdom)_.[297]
+
+    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.[298] It is in this sense, too, that Denis[299]
+    assigns three movements to the soul in contemplation: the
+    direct, the circular, and the oblique.[300]
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 _through a
+mirror in a dark manner_, and enjoys _in part_ a certain glimpse of the
+Unchangeable Truth (_De Consensu Evangelistarum_, I., iv. 8).
+
+    "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."[301]
+
+_S. Augustine:_ 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
+_through a glass and in a dark manner_ 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 _turneth away from evil and doth good_, 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, the other is better--and in Blessedness (_Tractatus_, cxxiv.
+5, _in Joannem_).
+
+  "Jesu nostra Redemptio
+  Amor et Desiderium!
+  Deus Creator omnium,
+  Homo in fine temporum!"
+
+
+II
+
+Is this division of Life into the Active and the Contemplative a
+sufficient one?
+
+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.[302] But if there were more than two kinds of life, these
+significations would not be fitting.
+
+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.
+
+But some argue that this division is not a sufficient one, thus:
+
+1. The Philosopher[303] 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.
+
+    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.
+
+2. Again, S. Augustine[304] 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.
+
+    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.
+
+3. Lastly, men's lives are diversified according to their various
+occupations. But there are more than two classes of human occupations.
+
+    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.
+
+       *       *       *       *       *
+
+_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_;[305] but until that shall come to pass _we see now through a
+glass in a dark manner_--that is, in images as it were--_but then face
+to face_.[306] This, indeed, is the contemplation that is promised to
+us, the goal of all our actions, the eternal perfection of all our joys.
+For _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_.[307] And as He said to His servant Moses: _I am Who
+am ... thus shalt thou say to the children of Israel: He Who is hath
+sent me to you_,[308] even that shall we contemplate when we live in
+eternity. Thus, too, He says: _This is eternal life, that they may know
+Thee, the only True God, and Jesus Christ Whom Thou hast sent_.[309] And
+this shall be when the Lord shall come and _bring to light the hidden
+things of darkness_,[310] when the gloom of our mortal corruption shall
+have passed away. Then will be our "morning," that "morning" of which
+the Psalmist says: _In the morning I will stand before Thee and I will
+see_.[311] ... Then, too, will come to pass that which is written: _Thou
+shall fill me with joy with Thy countenance_.[312] 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: _Show us the Father,
+and it is enough for us!_[313] ... Such contemplation, indeed, is the
+reward of faith, and for this reward's sake are our hearts purified by
+faith, as it is written: _Purifying their hearts by faith_[314] (_De
+Trinitate_, I., viii. 17).
+
+    "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."[315]
+
+FOOTNOTES:
+
+[291] Hom. XIV., _On Ezechiel_.
+
+[292] IX., xii. 21.
+
+[293] _De Anima_, II., iv. 4.
+
+[294] _De Anima_, III., x. 2.
+
+[295] _Ibid._, II., iv. 2.
+
+[296] _Of the Divine Names_, vi.
+
+[297] Wisd. viii. 16.
+
+[298] _De Anima_, III., vii. 1.
+
+[299] _Of the Divine Names_, IV., i. 7.
+
+[300] For a commentary on this passage of S. Denis, see Qu. CLXXX., Art.
+6, pp. 203-210.
+
+[301] Ps. xv. 5-6.
+
+[302] _Moralia in Job_, vi. 18; and _Hom._ XIV., _On Ezechiel_.
+
+[303] _Ethics_, I., v. 21.
+
+[304] _Of the City of God_, xix. 2 and 19.
+
+[305] Col. iii. 3-4.
+
+[306] 1 Cor. xiii. 12.
+
+[307] 1 John iii. 2.
+
+[308] Exod. iii. 14.
+
+[309] S. John xvii. 3.
+
+[310] 1 Cor. iv. 5.
+
+[311] Ps. v. 5.
+
+[312] Ps. xv. 11.
+
+[313] S. John xiv. 8.
+
+[314] Acts xv. 9.
+
+[315] Ps. xxiv. 6-11.
+
+
+
+
+QUESTION CLXXX
+
+OF THE CONTEMPLATIVE LIFE
+
+   I. Is the Contemplative Life wholly confined to the Intellect,
+            or does the Will enter into it?
+        S. Thomas, _On the Beatific Vision_, I., xii. 7
+            _ad 3m_
+  II. Do the Moral Virtues pertain to the Contemplative Life?
+        S. Augustine, _Of the City of God_, xix. 19
+ III. Does the Contemplative Life comprise many Acts?
+        S. Augustine, _Of the Perfection of Human
+                    Righteousness_, viii. 18
+              " _Ep._, cxxx. _ad probam_
+  IV. Does the Contemplative Life consist solely in the
+            Contemplation of God, or in the Consideration
+            of other Truths as well?
+        S. Augustine, _Sermon_, CLXIX., xiv. 17
+             " _Ep._, cxxx. _ad probam_
+   V. Can the Contemplative Life attain, according to the State of
+            this Present Life, to the Contemplation
+            of the Divine Essence?
+        S. Augustine, _Of the Sermon on the Mount_, II.,
+                    ix. 35
+  VI. Is the Act of Contemplation rightly distinguished according
+            to the three kinds of Motion--Circular, Direct,
+            and Oblique?
+ VII. Has Contemplation its Joys?
+VIII. Is the Contemplative Life lasting?
+        S. Augustine, _Sermon_, cclix., _On Low Sunday_
+
+
+I
+
+Is the Contemplative Life wholly confined to the Intellect, or does the
+Will enter into it?
+
+S. Gregory the Great says[316]: "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.
+
+       *       *       *       *       *
+
+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.
+
+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 _Where thy treasure is there is thy heart
+also_,--and sometimes out of love of that very knowledge which follows
+from its consideration. For this reason S. Gregory[317] makes the
+contemplative 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.
+
+       *       *       *       *       *
+
+Some, however, urge that the contemplative life lies wholly in the
+intellect, thus:
+
+1. The Philosopher says[318]: "The end of contemplation is truth." But
+truth belongs wholly to the intellect.
+
+    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.
+
+2. Again, S. Gregory says[319]: "Rachel, whose name is interpreted 'the
+Beginning seen,' signifies the contemplative life." But the vision of a
+principle, or beginning, belongs to the intellect.
+
+    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[320]: "The contemplative life, trampling underfoot
+    all cares, ardently yearns to look upon the face of the
+    Creator."
+
+3. S. Gregory says[321]: "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.
+
+    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.
+
+    "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 the King in His beauty, they shall see the land far
+    off."[322]
+
+       *       *       *       *       *
+
+_S. Thomas:_ 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 enjoy Him, satisfying their yearnings with That Which is The
+Ultimate End (_Summa Theologica_, I., xii. 7, _ad 3m_).
+
+    "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."[323]
+
+
+II
+
+Do the Moral Virtues pertain to the Contemplative Life?
+
+The moral virtues are directed towards external actions, and S. Gregory
+says[324]: "It belongs to the contemplative life to abstain from all
+external action." Hence the moral virtues do not pertain to the
+contemplative life.
+
+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 with the
+moral virtues."[325] Hence he also says[326] that moral virtues pertain
+to active, not to contemplative happiness.
+
+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.
+
+Consequently the moral virtues do pertain to the contemplative life, but
+by way of disposition thereto.
+
+       *       *       *       *       *
+
+But some maintain that the moral virtues do pertain to the contemplative
+life, thus:
+
+1. S. Gregory says[327]: "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 _Love is the fulfilling of the Law_.[328]
+Consequently it would seem that the moral virtues do pertain to the
+contemplative life.
+
+    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 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.
+
+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: _Blessed are the clean of heart, for they shall see God_,[329]
+and again: _Follow peace with all men with holiness, without which no
+man shall see God_.[330]
+
+    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: _The work of
+    justice shall be peace_[331] inasmuch, that is, as a man, by
+    refraining from injuring others, removes occasions of strife and
+    disturbance.
+
+3. Lastly, S. Gregory says[332]: "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 _She was well-favoured and of a beautiful
+countenance_.[333] But the beauty of the soul, as S. Ambrose remarks,
+depends upon the moral virtues and especially on that of
+temperance.[334]
+
+    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:
+    _And I became a lover of her beauty_.[335] 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.[336]
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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 _all things are vain under
+the sun_. 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 (_Of the City of God_, xix. 19).
+
+    "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."[337]
+
+
+III
+
+Does the Contemplative Life comprise many Acts?
+
+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.
+
+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,[338] 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.
+
+Some, however, maintain that many acts pertain to the contemplative
+life, thus:
+
+1. Richard of S. Victor[339] distinguishes between contemplation,
+meditation, and thought. But these all seem to belong to the
+contemplative life.
+
+    But _thought_, 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 _thought_ 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,[340] every operation of the intellect may be termed
+    _thought_. _Meditation_, again, seems to refer to the process of
+    reasoning from principles which have to do with the truth we
+    desire to contemplate. And _contemplation_, according to S.
+    Bernard,[341] means the same thing, although, according to the
+    Philosopher,[342] every operation of the intellect may be termed
+    "consideration." But _contemplation_ is concerned with the
+    simple dwelling upon the truth itself. Hence Richard of S.
+    Victor says[343]: "_Contemplation_ is the soul's clear, free,
+    and attentive dwelling upon the truth to be perceived;
+    _meditation_ is the outlook of the soul occupied in searching
+    for the truth; _thought _ is the soul's glance, ever prone to
+    distraction."
+
+2. Further, the Apostle says: _But we all, beholding the glory of the
+Lord with open face, are transformed into the same image from glory to
+glory._[344] But this refers to the contemplative life; therefore,
+besides the three things already mentioned--namely, contemplation,
+meditation and thought,--_speculation_, too, enters into the
+contemplative life.
+
+    But _speculation_, as S. Augustine's Gloss has it,[345] "is
+    derived from _speculum_, a 'mirror,' not from _specula_, 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
+    _speculation_ seems reducible to _meditation_.
+
+3. Again, S. Bernard says[346]: "The first and chiefest contemplation is
+the marvelling at God's Majesty." But to "marvel" is, according to S.
+John Damascene,[347] a species of fear. Consequently it seems that many
+acts belong to contemplation.
+
+    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.
+
+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 _sitting at the
+Lord's feet, she heard His word_.[348]
+
+    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 called upon God, and the spirit of
+    Wisdom came upon me_.[349] 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.
+
+
+  "Uni trinoque Domino
+  Sit sempiterna gloria!
+  Qui vitam sine termino
+  Nobis donet in Patria!"
+
+       *       *       *       *       *
+
+_S. Augustine:_ As long, then, as _we are absent from the Lord, we walk
+by faith and not by sight_,[350] whence it is said: _The just man shall
+live in his faith._[351] 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 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 (_De Perfectione justitiae Hominis_, viii.
+18).
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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: _Happy is that people
+whose God is the Lord!_[352] Oh, that we may be counted amongst _that
+people_! Oh, that we may be enabled to contemplate Him, and may come one
+day to live with Him unendingly! _The end of the commandment is charity
+from a pure heart and a good conscience, and an unfeigned faith._[353]
+And among these three, hope stands for _a good conscience_. 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
+_Lord's Prayer_ meditates what he should ask from the Lord (_Ep._ cxxx.
+_ad probam_).
+
+    "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."[354]
+
+
+IV
+
+Does the Contemplative Life consist solely in the Contemplation of God,
+or in the Consideration of other Truths as well?
+
+S. Gregory says[355]: "In contemplation it is the Principle--namely,
+God--which is sought."
+
+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 all human life. Hence S. Augustine
+says[356]: "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, _through a glass and in a dark manner_; it causes
+in us now a certain commencement of beatitude, which begins here, to be
+continued in the future. Hence even the Philosopher[357] makes the
+ultimate happiness of man consist in the contemplation of the highest
+intelligible truths.
+
+But since we are led to a contemplation of God by the consideration of
+His Divine works--_The invisible things of God ... are clearly seen,
+being understood by the things that are made_[358]--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[359]: "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."
+
+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 works; and fourthly--and this
+is the crown of them all--the actual contemplation of the Divine Truth.
+
+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:
+
+1. In Ps. cxxxviii. 14 we read: _Wonderful are Thy works! My soul
+knoweth right well!_ 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.
+
+    But David sought the knowledge of God's works that he might
+    thereby be led to God Himself, as he says elsewhere: _I
+    meditated on all Thy works, I mused upon the works of Thy hands;
+    I stretched forth my hands to Thee._[360]
+
+2. Again, S. Bernard says[361]: "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.
+
+    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 and goodness, as it were by
+    effects either already shown or to be shown.
+
+3. Once more, Richard of S. Victor[362] 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.
+
+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.
+
+    But by these six are signified the steps by which we ascend
+    through created things to 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.
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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 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. _We shall be like Him, for we shall see Him as He
+is_[363] (_Sermon_, CLXIX., xiv. 17).
+
+       *       *       *       *       *
+
+_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!_[364]
+
+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 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 _may be inebriated with the plenty
+of_ His _house, and may drink of the torrent of_ His _pleasure: for
+with_ Him _is the Fountain of Life, and in_ His _light we shall see
+light._[365] 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 _the peace
+that surpasseth all understanding_, even when praying for it _we know
+not what we should pray for as we ought_[366] (_Ep._ cxxx. _ad probam_).
+
+    "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."[367]
+
+
+V
+
+Can the Contemplative Life attain, according to the State of this
+Present Life, to the Contemplation of the Divine Essence?
+
+S. Gregory says[368]: "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."
+
+S. Augustine also says[369]: "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."
+
+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.
+
+Consequently the highest degree of contemplation 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.
+
+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:
+
+1. Jacob said: _I have seen God face to face, and my soul hath been
+saved._[370] 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.
+
+    But S. Denis says[371]: "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[372]: "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 saw God face
+    to face_, 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[373] has it, "Since we know people by the face, Jacob
+    called knowledge of God His face."
+
+2. Further, S. Gregory says[374]: "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.
+
+    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.[375] 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 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.
+
+3. Lastly, S. Gregory says[376]: "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.
+
+    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."
+
+
+  Veni Sancte Spiritus
+  Et emitte coelitus
+  Lucis Tuae radium!
+
+  O Lux Beatissima
+  Reple cordis intima
+  Tuorum fidelium!
+
+
+_S. Augustine:_ 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 (_Of the Sermon on the Mount_, II.,
+ix. 35).
+
+    "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."[377]
+
+
+VI
+
+Is the Act of Contemplation Rightly Distinguished According to the Three
+Kinds of Motion--Circular, Direct, and Oblique?
+
+S. Denis the Areopagite[378] does so distinguish the acts of
+contemplation.
+
+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.[379] And since we arrive at
+a knowledge of intelligible things through the medium of the things of
+sense, and 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.[380] Consequently the chief intellectual motions are
+described according to the analogy of these latter.
+
+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.
+
+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.
+
+All, however, do not agree with this division, thus:
+
+1. Contemplation means a state of repose, as is said in _Wisdom_[381]:
+_When I go into my house I shall repose myself with Her._ And motion is
+opposed to repose. Consequently the operations of the contemplative life
+cannot be designated according to these different species of motion.
+
+    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.
+
+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 _circular_ motion of the Angels "corresponds to the
+illumination of the beautiful and the good." But of the _circular_
+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 _direct_ motion of the soul as compared with
+that of the Angels. For he says that the _direct_ motion of an Angel is
+"according as he proceeds to the care of the things subject to him";
+while the _direct_ 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 _oblique_ motion differently
+in each case. For he makes the _oblique_ motion of the Angels consist in
+this that, "while providing for those that have less than themselves,
+they remain in the same attitude towards God"; but the _oblique_ motion
+of the soul he explains as meaning that "the soul is illumined by Divine
+knowledge rationally and diffusely."
+
+Consequently it does not appear that the operations of contemplation are
+fittingly distinguished according to the aforesaid species of motion.
+
+    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.
+
+    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
+    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.
+
+    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
+    God)--"is, with all its powers unified, led by the hand to the
+    Beautiful and the Good."
+
+    But the _direct_ 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 _direct_ 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 _direct_ motion in
+    the sense that it proceeds from the exterior things of sense to
+    the knowledge of intelligible things.
+
+    And he assigns _oblique_ motion to the Angels--a motion, that
+    is, compounded of the _direct_ and the _circular_--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 _oblique_ motion, similarly compounded of the
+    _direct_ and the _circular_ motions, inasmuch as in its
+    reasonings it makes use of the Divine illuminations.
+
+3. Lastly, Richard of S. Victor[382] gives many other and different
+kinds of motion. For, following 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.
+
+    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 _direct_ or to
+    _oblique_ 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 _direct_ motion. When, however, it arises from Divine
+    illuminations, it comes under _oblique_ motion, as we have
+    already said (in the reply to the second argument). Lastly, only
+    the immobility which he mentions will come under _circular_
+    motion.
+
+    Whence it appears that S. Denis has quite sufficiently, and with
+    exceeding subtlety, described the movements of contemplation.
+
+    "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."[383]
+
+
+VII
+
+Has Contemplation its Joys?
+
+In Wisdom viii. 16 we read: _Her conversation hath no bitterness, nor
+Her company any tediousness, but joy and gladness._ And S. Gregory
+says[384]: "The contemplative life means a truly lovable sweetness."
+
+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 which enable him to indulge in contemplation without
+difficulty.
+
+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.
+
+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: _Taste and see that the Lord is sweet._[385]
+
+Some maintain, however, that contemplation is not pleasurable, thus:
+
+1. Pleasure belongs to the appetitive powers, whereas contemplation is
+mainly in the intellect.
+
+    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 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[386]: "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.
+
+2. Again, strife and contention hinder delight. But in contemplation
+there is strife and contention, for S. Gregory says[387]: "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."
+
+    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[388]: "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 understanding and from the
+    corruptible nature of our bodies which ever draw us down to
+    things beneath us: _The corruptible body is a load upon the
+    soul, and the earthly habitation presseth down the mind that
+    museth upon many things._[389] 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: _Unhappy man that I am! Who shall
+    deliver me from the body of this death?_[390] 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."[391]
+
+3. But again, delight follows upon a perfect work.[392] But
+contemplation on this earth is imperfect, according to the words of the
+Apostle: _We see now through a glass in a dark manner._[393] Hence it
+would seem that the contemplative life does not afford delight.
+
+    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 the
+    Psalmist says: _Thou shalt make them drink of the torrent of Thy
+    pleasure._[394] 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[395]: "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."
+
+4. Lastly, bodily injuries are a hindrance to delight. But contemplation
+is productive of bodily injuries, for we read in Genesis[396] that
+Jacob, after saying _I have seen God face to face, ... halted on his
+foot ... because He touched the sinew of his thigh and it shrank_.
+Whence it would seem that the contemplative life is not pleasurable.
+
+    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 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."[397]
+
+
+  "Tu esto nostrum gaudium
+   Qui es futurus Praemium.
+   Sit nostra in Te gloria
+   Per cuncta semper saecula!"
+
+       *       *       *       *       *
+
+_S. Gregory:_ 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: _O
+taste and see that the Lord is sweet!_[398] 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.
+
+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 (_Hom._ XXXVI., _On the Gospels_).
+
+
+VIII
+
+Is the Contemplative Life lasting?
+
+The Lord said _Mary hath chosen the best part which shall not be taken
+away from her_[399] because, as S. Gregory says: "Contemplation begins
+here below that it may be perfected in our heavenly home."
+
+A thing may be termed "lasting" in two ways: from its very nature, or as
+far as we are concerned. As far as its nature is concerned, the
+contemplative life is lasting in two ways: for first of all it is
+concerned with incorruptible and unchangeable things, and in the second
+place there is nothing which is its contrary: for, as Aristotle
+says[400]: "To the pleasure which is derived from thought there is no
+contrary."
+
+And also as far as we are concerned the contemplative life is lasting;
+and this both because it comes under the action of the incorruptible
+portion of our soul--namely, our intellect--and so can last after this
+life; and also because in the work of the contemplative life there is no
+bodily toil, and we can consequently apply ourselves more continuously
+to such work, as also the Philosopher remarks.[401]
+
+Some, however, argue that the contemplative life is not lasting, thus:
+
+1. The contemplative life essentially concerns the intellect. But all
+the intellectual perfections of this life will be _made void_, as we
+read: _Whether prophecies shall be made void, or tongues shall cease, or
+knowledge shall be destroyed._[402]
+
+    But the fashion of contemplation here and in our Father's home
+    is not the same; and the contemplative life is said "to last" by
+    reason of charity, which is both its principle and its end;
+    wherefore S. Gregory says: "The contemplative life begins here
+    below that it may be perfected in our heavenly home, for the
+    fire of love which begins to burn here below, when it sees Him
+    Whom it loves, burns yet more strongly with love of Him."
+
+2. Again, men but taste the sweetness of contemplation here, snatching
+at it, as it were, and in passing: whence S. Augustine says: "Thou
+introducest me to a most unwonted affection within me, to an unspeakable
+sweetness; yet I fall back again as though dragged down by a grievous
+weight!"[403] And S. Gregory, expounding those words of Job, _When a
+spirit passed before me_, says: "The mind does not long remain
+steadfastly occupied with the sweetness of intimate contemplation, for
+it is recalled to itself, stricken back by the immensity of that Light."
+The contemplative life, then, is not lasting.
+
+    It is true indeed that no action can remain long at the pitch of
+    its intensity. And the goal of contemplation is to attain to the
+    uniformity of Divine contemplation, as Denis the Areopagite
+    says.[404] Hence, although in this sense contemplation cannot
+    last long, yet it can last long as regards its other acts.
+
+3. Lastly, what is not natural to a man cannot be lasting. "But the
+contemplative life," as the Philosopher says, "is beyond man."[405]
+
+    But the Philosopher says that the contemplative life is "beyond
+    man" in the sense that it belongs to us according to what is
+    Divine in us--namely, our intellect; for our intellect is
+    incorruptible and impassible in itself, and consequently its
+    action can be more lasting.
+
+       *       *       *       *       *
+
+_S. Augustine:_ This day sets before us the great mystery of our eternal
+beatitude. For that life which this day signifies will not pass away as
+to-day is to pass away. Wherefore, brethren, we exhort and beseech you
+by the Name of our Lord Jesus Christ by Whom our sins are forgiven, by
+Him Who willed that His Blood should be our ransom, by Him Who has
+deigned that we who are not deserving to be called His slaves should yet
+be called His brethren--we beseech you that your entire aim, that which
+gives you your very name of "Christian," and by reason of which you bear
+His Name upon your foreheads and in your hearts, may be directed solely
+to that life which we are to share with the Angels; that life where is
+to be unending repose, everlasting joy, unfailing happiness, rest
+without disturbance, joy without sadness, no death. What that life is
+none can know save those who have made trial of it; and none can make
+trial of it save those who have faith (_Sermon_, CCLIX., _On Low
+Sunday_).
+
+    "And thou shalt say in that day: I will give thanks to Thee, O
+    Lord, for Thou wast angry with me: Thy wrath is turned away, and
+    Thou hast comforted me. Behold, God is my Saviour. I will deal
+    confidently, and will not fear: because the Lord is my strength,
+    and my praise, and He is become my salvation. You shall draw
+    waters with joy out of the Saviour's fountains: And you shall
+    say in that day: Praise ye the Lord, and call upon His Name:
+    make His works known among the people: remember that His Name is
+    high. Sing ye to the Lord, for He hath done great things: shew
+    this forth in all the earth. Rejoice, and praise, O thou
+    habitation of Sion: for great is He that is in the midst of
+    thee, the holy One of Israel."[406]
+
+FOOTNOTES:
+
+[316] _Moralia in Job_, vi. 18.
+
+[317] _Hom._ XIV., _On Ezechiel_.
+
+[318] _Metaphysics_, ii. 3.
+
+[319] _Moralia in Job_, vi. 18; and _Hom._ XIV., _On Ezechiel_.
+
+[320] _On Ezechiel, loc. cit._
+
+[321] _Hom._ XIV., _On Ezechiel_.
+
+[322] Isa. xxxiii. 13-17.
+
+[323] Ps. xli. 1-6.
+
+[324] _Moralia in Job_, vi. 18.
+
+[325] _Ethics_, II., iv. 3.
+
+[326] _Ibid._, X., viii. 1.
+
+[327] _Hom._ XIV., _On Ezechiel_.
+
+[328] Rom. xiii. 10.
+
+[329] S. Matt. v. 8.
+
+[330] Heb. xii. 14.
+
+[331] Isa. xxxii. 17.
+
+[332] _Hom._ XIV., _On Ezechiel_.
+
+[333] Gen. xxix. 17.
+
+[334] _De Officiis_, i. 43, 45, 46.
+
+[335] Wisd. viii. 2.
+
+[336] _Soliloquies_, i. 10.
+
+[337] Jer. xiv. 8, 9.
+
+[338] _Of the Divine Names_, vii. 2.
+
+[339] _On Contemplation_, i. 3 and 4.
+
+[340] _De Trinitate_, xiv. 7.
+
+[341] _De Consideratione_, ii. 2.
+
+[342] _De Anima_, II., i. 2.
+
+[343] _Loc. cit._, i. 4.
+
+[344] 2 Cor. iii. 18.
+
+[345] _De Trinitate_, xv. 8.
+
+[346] _De Consideratione_, v. 14.
+
+[347] _De Fide Orthodoxa_, ii. 15.
+
+[348] S. Luke x. 39.
+
+[349] Wisd. vii. 7.
+
+[350] 2 Cor. v. 6-7.
+
+[351] Hab. ii. 4.
+
+[352] Ps. cxliii. 15.
+
+[353] 1 Tim. i. 5.
+
+[354] Ps. lxxii. 21-28.
+
+[355] _Moralia in Job_, vi. 28.
+
+[356] _On the Trinity_, i. 8.
+
+[357] _Ethics_, X., vii. 2.
+
+[358] Rom. i. 20.
+
+[359] _De Vera Religione_, xxix.
+
+[360] Ps. cxlii. 5, 6.
+
+[361] _De Consideratione_, v. 14.
+
+[362] _Of Contemplation_, i. 6.
+
+[363] 1 John iii. 2.
+
+[364] Ps. xxvi. 4.
+
+[365] Ps. xxxv. 9, 10.
+
+[366] Phil. iv. 7; Rom. viii. 26.
+
+[367] Isa. xxv. 8, 9.
+
+[368] _Hom._ XIV., _On Ezechiel_.
+
+[369] _De Genesi ad Litt._, xii. 27.
+
+[370] Gen. xxxii. 30.
+
+[371] _Epistola I., to Caius the Monk._
+
+[372] _Hom._ XIV., _On Ezechiel_.
+
+[373] The _Glossa Ordinaria_, taken from S. Gregory's _Moralia in Job_,
+xxiv. 5.
+
+[374] _Moralia_, vi. 27.
+
+[375] _De Anima_, III., vii. 3.
+
+[376] _Dialogues_, ii. 35.
+
+[377] Isa. xxvi. 3, 4, 8, 9.
+
+[378] _Of the Divine Names_, IV., i. 7.
+
+[379] _De Anima_, III., vii. 1 and 2.
+
+[380] _Physica_, VIII., vii. 2.
+
+[381] viii. 16.
+
+[382] _Of Contemplation_, i. 5.
+
+[383] Job xvi. 20, 23.
+
+[384] _Hom._ XIV., _On Ezechiel_.
+
+[385] Ps. xxxiii. 9.
+
+[386] _Hom._ XIV., _On Ezechiel_.
+
+[387] _Ibid._
+
+[388] _Conf._, viii. 3.
+
+[389] Wisd. ix. 15.
+
+[390] Rom. vii. 24.
+
+[391] _Hom._ XIV., _On Ezechiel_.
+
+[392] _Ethics_, X., iv. 6.
+
+[393] 1 Cor. xiii, 12.
+
+[394] Ps. xxxv. 9.
+
+[395] _De Partibus Animalium_, i. 5.
+
+[396] xxxii. 30-32.
+
+[397] _Hom._ XIV., _On Ezechiel_.
+
+[398] Ps. xxxiii. 9.
+
+[399] S. Luke x. 42.
+
+[400] _Topics_, I., xiii. 5.
+
+[401] _Ethics_, X., vii. 2.
+
+[402] 1 Cor. xiii. 8.
+
+[403] _Conf._, x. 40.
+
+[404] _Of the Divine Names_, IV., i. 7; and _Of the Heavenly Hierarchy_,
+iii.
+
+[405] _Ethics_, X., vii. 8.
+
+[406] Isa. xii. 1-6.
+
+
+
+
+QUESTION CLXXXI
+
+OF THE ACTIVE LIFE
+
+  I. Do all Acts of the Moral Virtues come under the Active Life?
+ II. Does Prudence pertain to the Active Life?
+III. Does Teaching belong to the Active or to the Contemplative
+       Life?
+ IV. Does the Active Life continue after this Life?
+
+
+I
+
+Do all Acts of the Moral Virtues come under the Active Life?
+
+S. Isidore says[407]: "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.
+
+As we have said already,[408] 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 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[409]: "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[410] refers
+the moral virtues to active happiness.
+
+Some, however, maintain that all the acts of the moral virtues do not
+belong to the active life, thus:
+
+1. The active life seems to consist solely in those things which have to
+do with our neighbour; for S. Gregory says[411]: "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.
+
+    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.[412] 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.
+
+2. Again, S. Gregory says[413]: "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.
+
+    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.
+
+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.
+
+    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 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.
+
+    "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."[414]
+
+
+II
+
+Does Prudence pertain to the Active Life?
+
+The Philosopher says[415] that prudence pertains to active happiness,
+and to this pertain the moral virtues.
+
+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,[416] "is rather a thief than an adulterer." 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;"[417] hence, too, the ends of the moral
+virtues are the principles of prudence, as the Philosopher also says in
+the same work.[418] 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.
+
+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[419]: "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."
+
+But some maintain that prudence does not pertain to the active life,
+thus:
+
+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 rather to the
+cognoscitive. Consequently it does not pertain to the active life.
+
+    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.
+
+2. Again, S. Gregory says[420] "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.
+
+    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,[421] "then mental acumen avails."
+
+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
+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.[422]
+
+    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.
+
+    "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."[423]
+
+
+III
+
+Does Teaching Belong to the Active or to the Contemplative Life?
+
+S. Gregory says[424]: "The active life means breaking bread to the
+hungry; teaching words of wisdom to them that know them not."
+
+The act of teaching has a twofold object: for teaching is by speaking,
+and speaking is the audible 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[425]: "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.
+
+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.
+
+Some, however, regard teaching as rather belonging to the contemplative
+than to the active life, thus:
+
+1. S. Gregory says[426]: "Perfect men declare to their brethren those
+good things of Heaven which they themselves have been able to
+contemplate at 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.
+
+    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.
+
+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."[427] Since, then, wisdom--that
+is, knowledge--pertains to the contemplative life, it would seem that
+teaching also must pertain to the contemplative life.
+
+    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.
+
+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 of another some truth upon which he
+has meditated, such an act pertains to the contemplative life.
+
+    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.
+
+
+IV
+
+Does the Active Life continue after this Life?
+
+S. Gregory says[428]: "The active life passes away with this present
+world; the contemplative life begins here so as to be perfected in our
+heavenly home."
+
+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 _Of the City of God_: "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, be loved without wearying, be
+praised without fatigue; this duty, this disposition of soul, this act,
+will be the lot of all."[429]
+
+Some, however, maintain that the active life will be continued after
+this life, thus:
+
+1. To the active life belong the acts of the moral virtues. But the
+moral virtues remain after death, as S. Augustine says.[430]
+
+    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.
+
+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.[431] Hence it seems that the active
+life is to be continued after this life.
+
+    But the contemplative life especially consists in the
+    contemplation of God; and as regards this no Angel teaches
+    another, for it is said of the Angels of _the little
+    ones_[432]--Angels who are of an inferior choir--that _they
+    always see the face of the Father_. And similarly in the future
+    life: there no man will teach another about God, for we shall
+    all _see Him as He is_.[433] And this agrees with the words of
+    Jeremias[434]: _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._
+
+    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[435]: "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 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.
+
+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[436]: "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.
+
+    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."
+
+    "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."[437]
+
+FOOTNOTES:
+
+[407] _Of the Supreme Good_, III., xv.
+
+[408] _Qu._ CLXXIX. 1.
+
+[409] _Ethics_, II., iv. 3.
+
+[410] _Ibid._, X., viii. 1.
+
+[411] _Hom._ XIV., _On Ezechiel_.
+
+[412] _Ethics_, V., i. 15.
+
+[413] _Hom._ XIV., _On Ezechiel_.
+
+[414] Ecclus. xli. 1-6.
+
+[415] _Ethics._, X., viii. 2.
+
+[416] _Ibid._, V., ii. 4.
+
+[417] _Ethics_, VI., v. 4.
+
+[418] _Ibid._, X., viii. 2.
+
+[419] _De Officiis_, I., v.
+
+[420] _Hom._ XIV., _On Ezechiel_.
+
+[421] _Conjuratio Catilinae_, li.
+
+[422] _Of the City of God_, xix. 2, 3, and 19.
+
+[423] Job xxxi. 14, 23.
+
+[424] _Hom._ XIV., _On Ezechiel_.
+
+[425] _On the Words of the Lord, Sermon_ civ., _alias_ xxvii. 1.
+
+[426] _Hom._ V., _On Ezechiel_.
+
+[427] _Metaphysics_, I., i. 9.
+
+[428] _Hom._ XIV., _On Ezechiel_.
+
+[429] xxii. 30.
+
+[430] _On the Trinity_, xiv. 9.
+
+[431] _Of the Heavenly Hierarchy_, vii.
+
+[432] S. Matt. xviii. 10.
+
+[433] 1 John iii. 2.
+
+[434] xxxi. 34.
+
+[435] _Moralia in Job_, ii. 2.
+
+[436] _Hom._ V., _On Ezechiel_.
+
+[437] Ps. lxv. 8-12.
+
+
+
+
+QUESTION CLXXXII
+
+OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE
+
+  I. Is the Active Life preferable to the Contemplative?
+       Cardinal Cajetan, On Preparation for the Contemplative Life
+       S. Augustine, _Confessions_, X., xliii. 70
+             " _On Psalm_ xxvi.
+ II. Is the Active Life more Meritorious than the Contemplative?
+III. Is the Active Life a Hindrance to the Contemplative Life?
+       Cardinal Cajetan, On the True Interior Life
+       S. Augustine, _Sermon_, CCLVI., v. 6
+ IV. Does the Active Life precede the Contemplative?
+
+
+I
+
+Is the Active Life preferable to the Contemplative?
+
+The Lord said: _Mary hath chosen the best part, which shall not be taken
+away from her._[438] And by Mary is signified the contemplative life,
+which is consequently to be preferred to the active.
+
+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. Absolutely speaking, then, the contemplative life is better than
+the active. And the Philosopher[439] 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.e._ 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.[440]
+
+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.
+
+Thirdly, because the delights of the contemplative life surpass those of
+the active life; whence S. Augustine says[441]: "Martha was troubled,
+but Mary feasted."
+
+Fourthly, because in the contemplative life a man is more independent,
+since for this kind of life he needs less; whence we read: _Martha,
+Martha, thou art careful, and art troubled about many things._[442]
+
+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: _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._
+
+Sixthly, because the contemplative life consists in a certain stillness
+and repose, as is said in Ps. xlv. 11: _Be still, and see that I am
+God._
+
+Seventhly, because the contemplative life is occupied with Divine things
+whereas the active life is occupied with human things; whence S.
+Augustine says[443]: "In the beginning was the Word: see What Mary
+heard! The Word was made Flesh; see to What Martha ministered!"
+
+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:
+_Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what
+belongs to men alone: _In Thy light we shall see light._
+
+And the Lord Himself gives a ninth reason when He says: _Mary hath
+chosen the best part which shall not be taken away from her_,[444] 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 _shall not be taken away from her_; for from
+thee shall one day be taken away the burden of necessity; but eternal is
+the sweetness of truth."[445]
+
+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 practise
+philosophy is better than to become rich; but to become rich is better
+for one who suffers need."[446]
+
+Some, however, think that the active life is preferable to the
+contemplative, thus:
+
+1. "The lot which falls to the better people seems to be the more
+honourable and better," as the Philosopher says.[447] 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[448]: "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.
+
+    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 _Pastoral Rule_[449]: "Let the superior be
+    foremost in action, but before all let him be uplifted in
+    contemplation."
+
+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: _Go
+down and charge the people, lest they should have a mind to pass the
+limits to see the Lord._[450] The active life is therefore more
+important than the contemplative.
+
+    But the contemplative life consists in a certain liberty of
+    spirit; for S. Gregory says[451]: "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
+    Boethius says[452]: "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."[453]
+
+3. Lastly, no one should be withdrawn from what is greater in order to
+apply himself to what is less; thus the Apostle says: _Be zealous for
+the better gifts._[454] 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 the active life is of
+more importance than the contemplative.
+
+    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:[455] "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."
+
+    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.
+
+    "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."[456]
+
+_Cajetan:_ 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! (_on_ 2.
+182. 1 2.).
+
+       *       *       *       *       *
+
+_S. Augustine:_ 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: _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._[457] 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. _Let not the
+proud calumniate me!_ 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 _eat and are filled_ and they _praise the Lord who seek Him_
+(_Conf._, X., xliii. 70).
+
+       *       *       *       *       *
+
+_S. Augustine: He hath hid me in His tabernacle in the day of
+evils._[458]
+
+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? _For He hath hid
+me in His tabernacle in the day of evils_ (_Enarr. in Ps._ xxvi.).
+
+
+II
+
+Is the Active Life more Meritorious than the Contemplative?
+
+S. Gregory says[459]: "Great are the merits of the active life, but they
+are surpassed by those of the contemplative life."
+
+The source of merit is charity. Charity, however, consists in the love
+of God and of our neighbour; 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[460]: "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 _busy about much serving_.[461] Hence
+of its very nature the contemplative life is more meritorious than the
+active, as is well expressed by S. Gregory[462] 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.
+
+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 wished myself to be an anathema from Christ for
+my brethren._[463] On these words S. Chrysostom[464] 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."
+
+Yet some maintain that the active life is more meritorious than the
+contemplative, thus:
+
+1. A thing is said to be meritorious because of the reward. But reward
+is due to work, as S. Paul says: _And every man shall receive his own
+reward according to his own labour._[465] Labour, however, belongs to
+the active life, repose to the contemplative, as S. Gregory says[466]:
+"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.
+
+    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.
+
+2. Again, contemplative life is in some sort the commencement of future
+bliss; and consequently the words of S. John: _So will I have him to
+remain till I come_, 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"[467]; and similarly S.
+Gregory says[468]: "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.
+
+    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.
+
+3. Lastly, S. Gregory says[469]: "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 that the
+contemplative life is not more meritorious than the active.
+
+    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[470]: _Have pity on
+    thine own soul, pleasing God_; secondly, the souls of others,
+    according to the words: _And he that heareth let him say:
+    Come._[471] 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.
+
+    "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."[472]
+
+
+III
+
+Is the Active Life a Hindrance to the Contemplative Life?
+
+S. Gregory says[473]: "They who would hold the citadel of contemplation
+must first needs exercise themselves on the battle-field of toil."
+
+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.
+
+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[474]: "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 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."
+
+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.
+
+Some, however, maintain that the active life is a hindrance to the
+contemplative, thus:
+
+1. A certain stillness of mind is needful for contemplation, as the
+Psalmist says: _Be still and see that I am God._[475] But the active
+life implies anxiety: _Martha, Martha, thou art careful, and art
+troubled about many things._[476]
+
+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[477]: "Lia was blear-eyed and fruitful, for
+the active life, since occupied with toil, sees less clearly."
+
+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.
+
+    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.
+
+       *       *       *       *       *
+
+_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._[478]
+
+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 (_On S. Matt._ xxv. 3, 4).
+
+_S. Augustine:_ 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. (_A new and living way which He hath dedicated to us through the
+veil, that is to say, His Flesh_.[479]) 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: _Martha, Martha, thou art
+careful and art troubled about many things; but one thing is
+necessary[480]_ (_Sermon_, CCLVI., v. 6).
+
+    "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. 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."[481]
+
+
+IV
+
+Does the Active Life precede the Contemplative?
+
+S. Gregory says[482]: "The active life precedes the contemplative in the
+order of time, for from good works a man passes to contemplation."
+
+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,[483] 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.
+
+But secondly, one thing may be prior to another as far as we are
+concerned, it may, that is, precede 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.
+
+But some maintain that the active life does not precede the
+contemplative, thus:
+
+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.
+
+    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[484]: "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.
+
+2. Again, S. Gregory says[485]: "You must know that just as the right
+procedure is for a man to 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.
+
+    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
+    _Ethics_, when the habit is formed we act still more
+    perfectly.[486]
+
+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[487]: "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.
+
+    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 S. Gregory says[488]:
+    "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[489]: "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.
+
+    "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."[490]
+
+FOOTNOTES:
+
+[438] S. Luke x. 42.
+
+[439] _Ethics_, x. 7 and 8.
+
+[440] _Moralia in Job_, vi. 18.
+
+[441] _Of the Words of the Lord, Sermon_ ciii., _alias_ xxvi. 2.
+
+[442] S. Luke x. 41.
+
+[443] _Of the Words of the Lord, Sermon_ civ., _alias_ xxvii. 2.
+
+[444] S. Luke x. 42.
+
+[445] _Sermon_ ciii., _alias_ xxvi. 4.
+
+[446] _Topica_, III., ii. 21.
+
+[447] _Ibid._, III., i. 12.
+
+[448] _Of the City of God_, xix. 19.
+
+[449] ii. 1.
+
+[450] Exod. xix. 21.
+
+[451] _Hom._ III., _On Ezechiel_.
+
+[452] _Of Consolation_, v. 2.
+
+[453] _Hom._ III., _On Ezechiel_.
+
+[454] 1 Cor. xii. 31.
+
+[455] _Of the City of God_, xix. 19.
+
+[456] Ps. xlvii. 9, 10, 15.
+
+[457] 2 Cor. v. 15.
+
+[458] Ps. xxvi. 5.
+
+[459] _Moralia in Job_, vi. 18.
+
+[460] _Of the City of God_, xix. 19.
+
+[461] S. Luke x. 40.
+
+[462] _Hom._ III., _On Ezechiel_.
+
+[463] Rom. ix. 3.
+
+[464] _Of Compunction_, i. 7.
+
+[465] 1 Cor. iii. 8.
+
+[466] _Hom._ XIV., _On Ezechiel_.
+
+[467] _Tractat._, 124, _On St. John_, xxi. 22.
+
+[468] _Hom._ XIV., _On Ezechiel_.
+
+[469] _Hom._ XII., _On Ezechiel_.
+
+[470] xxx. 24.
+
+[471] Apoc. xxii. 17.
+
+[472] Wisd. xv. 1-3.
+
+[473] _Moralia in Job_, vi. 17.
+
+[474] _Ibid._
+
+[475] Ps. xlv. 11.
+
+[476] S. Luke x. 41.
+
+[477] _Hom._ XIV., _On Ezechiel_.
+
+[478] S. Matt. xxv. 3, 4.
+
+[479] Heb. x. 20.
+
+[480] S. Luke x. 41, 42.
+
+[481] Ps. cii. 1-15.
+
+[482] _Hom._ III., _On Ezechiel_.
+
+[483] _On the Trinity_, xii. 12.
+
+[484] _Hom._ III., _On Ezechiel_.
+
+[485] _Hom._ XIV., _On Ezechiel_.
+
+[486] ii. 1, 2.
+
+[487] _Moralia in Job_, vi. 17.
+
+[488] _Moralia_, vi. 17.
+
+[489] _Ibid._, vi. 37.
+
+[490] Ps. xvi. 6-9.
+
+
+
+
+QUESTION CLXXXVI
+
+ON THE RELIGIOUS STATE
+
+  Are Contemplative Orders superior to Active Orders?
+
+
+Are Contemplative Orders superior to Active Orders?
+
+The Lord declared that Mary's was _the best part_, and she is the type
+of the contemplative life.[491]
+
+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.
+
+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 not done for their own sake but for the sake of the end to be
+gained.
+
+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 _Conferences of the Fathers_[492] the opinion of S.
+Antony, who preferred that discretion by which a man moderates all
+things to fasts and watchings and similar observances.
+
+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[493]: "It is said of perfect men that
+on their return from contemplation: _They shall pour forth the memory of
+Thy sweetness._" 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.
+
+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.[494] The second
+rank is occupied by those Orders which are devoted to contemplation. And
+the third with those devoted to external works.
+
+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.
+
+Some, however, maintain that the contemplative Orders are not superior
+to the active Orders, thus:
+
+1. In the Canon Law[495] 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, 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.
+
+    But this Decretal speaks of the active life as concerned with
+    the salvation of souls.
+
+2. All Religious Orders aim at the perfection of charity. But on those
+words in the Epistle to the Hebrews,[496] _Ye have not yet resisted unto
+blood_, 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 _unto blood_." But to strive _unto blood_ 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.
+
+    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.
+
+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.
+
+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[497]: _Is this such a fast as I have chosen, for a man to
+afflict his soul for a day?_ 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.
+
+FOOTNOTES:
+
+[491] S. Luke x. 42.
+
+[492] _Conf._, ii. 2.
+
+[493] _Hom._ V., _On Ezechiel_.
+
+[494] _Of the Divine Names_, vii.
+
+[495] _Extrav. Of Regulars and of those who pass to the Religious
+Orders_, cap. _Licet_.
+
+[496] xii. 4.
+
+[497] lviii. 5.
+
+
+
+
+INDEX
+
+
+Abiding in Christ, 32
+
+Abraham in Limbo, 155
+
+Accidents of the Holy Eucharist, 9
+
+Active Life, the: its meaning, 170, 174, 176, 221, 229;
+  typified in Jacob's Vision, 231;
+  typified by Lia, 174, 222, 225, 234, 242, 246;
+  two features of the Active Life, 221, 241, 247;
+  in what sense it is distinct from the Contemplative Life, 220;
+  how less meritorious than the Contemplative Life, 240-244;
+  not preferable to the Contemplative Life, 233-240;
+  it involves less sacrifice than the Contemplative Life, 244;
+  in what sense it precedes the Contemplative Life, 223, 237, 245,
+    249-252;
+  how far it is necessary, 186, 221, 239, 245, 250;
+  contrasted with the Contemplative Life, 172, 173;
+  how far it is more stable than the Contemplative Life, 232;
+  its dangers, 136, 147, 186;
+  it is a burden super-imposed upon the Contemplative Life, 238;
+  all are not meant for it, 186, 251, 252;
+  it will not persist after this life, 229-232;
+  the Active Life of the Angels, 231;
+  how far the Active Life is inferior to the Contemplative, 233-240;
+  occasions when it must be embraced, 186, 235, 239;
+  the part which the Moral Virtues play in it, 191, 220-223;
+  it is a preparation for the Contemplative Life, 176, 177, 220, 237,
+    245;
+  prudence is requisite for it, 186, 223-226;
+  how far the teaching life pertains to the Active Life, 226-229, 230;
+  it will pass away, 177, 191, 229-232;
+  it is the Purgative way, 220;
+  Prelates and the Active Life, 236
+
+Active Religious Orders, they are inferior to the Contemplative, 253-257
+
+Adjure God, in what sense we are said to do so in our prayers, 148
+
+Adoration of the Cross, 37
+
+_Adoro Te Devote_, the rhythm of St. Thomas in honour of the Holy
+  Eucharist, 112
+
+Albert of Brescia, O.P., 18
+
+Albert the Great, Blessed, 6
+
+Alypius, St. Augustine's friend, 123
+
+Ambrose, St.: on God as the cause of devotion, 57;
+  that the beauty of the soul depends on the Moral Virtues, 184
+
+Andronicus on the meaning of sanctity, 49
+
+Angels, the: how they are differentiated from men, 113, 114, 187, 206;
+  the knowledge of the Angels, 157, 187, 205, 208, 230;
+  the Beatific Vision of the Angels, 231;
+  the intelligence of the Angels, 187, 230;
+  the intercession of the Angels, 165;
+  their conformity to the will of God, 165, 167;
+  the Angelic Hierarchies, 201, 230;
+  the teaching of the Angels 230, 231;
+  the Active Life of the Angels, 231;
+  we shall be like to the Angels, how, 230, 231;
+  Angels gird St. Thomas, 6
+
+Anselm of Laudun, 25
+
+Antony, St.: a patron against Hell-fire, 160;
+  on discretion, 154, 157
+
+Areopagite. _Cf. s.v._ Denis the Areopagite
+
+Aristotle: on the aptitude for virtue, 35;
+  on honour, 39;
+  that the perfection of the moral virtues lies in their mean, 43;
+  on Justice, 55, 221;
+  that "reason asks for the best things," 69;
+  on the need of temporal things, 89;
+  that "each man's life is that which he would wish to share with his
+    friend," 170;
+  that "to live is to be," 170;
+  on action and contemplation as distinctions in the intellectual life,
+    171;
+  that life is primarily in the vegetative soul, 171;
+  on three kinds of lives, 175;
+  that knowledge has little to do with the moral virtues, 182, 221;
+  that every act of the intellect may be termed "consideration," 188;
+  that the ultimate happiness of man consists in the contemplation of
+    the highest truth, 193;
+  of man's dependence on the imagination, 201;
+  that motion is the act of a perfect thing, 203;
+  on local motion as the chief of bodily motions, 204;
+  that delight follows upon a perfect work, 213;
+  on the nobility of science, 214;
+  that there is no pleasure contrary to that derived from thought, 217;
+  on application to the Contemplative Life, 217;
+  that the Contemplative Life is "beyond man," 218;
+  that prudence pertains to active happiness, 223;
+  that he who commits adultery to steal is more a thief than an
+    adulterer, 223;
+  that prudence is the right mode of procedure in our actions, 224;
+  that the ends of the moral virtues are the principles of prudence,
+    224;
+  that the proof of the possession of wisdom is the power to teach, 228;
+  eight proofs that the Contemplative Life is superior to the Active,
+    234, 235;
+  on the better lot, 236;
+  that habits produce perfect acts, 251
+
+Arius, his error regarding the Person of Christ, 161
+
+Athanasius, St., on the chanting of the Psalms, 123
+
+Attention: mental, 225;
+  in prayer, 125-133;
+  three kinds of, 128, 129, 133
+
+Attitudes in prayer, 150, 151
+
+Augustine, St.: St. Thomas's kinship with him in doctrine, 17-19;
+  they are seen in a vision together, 18;
+  the Breviary Hymn to, 26;
+  definition of religion, 28, 29, 30;
+  on _Latvia_, 30;
+  on _Eusebeia_, 31;
+  on abiding in Christ, 32;
+  on the desire of God, 32;
+  on prayer for wealth, 33;
+  on sacrifice, 32, 46;
+  of true worship, 40;
+  of idolatry, 46;
+  on the value of external acts in prayer, 46;
+  of virginity, 50;
+  on "God alone," 54, 92, 108, 142, 197, 189, 203, 219;
+  on the will and the understanding, 57;
+  on true grief, 65;
+  prayer defined, 69;
+  why we should pray, 75;
+  on the prayers of the Church, 76;
+  when we pray we are God's beggars, 79, 110;
+  of those who say "He knows already; why then pray?" 80;
+  of the knowledge the dead have of our affairs, 82;
+  on shrinking from death, 83;
+  on avoidance of Hell, 86;
+  of the Beatific Vision, 87, 229;
+  a prayer for continence, 87;
+  and for the knowledge of Holy Scripture, 88;
+  it is lawful to pray for what it is lawful to desire, 89;
+  on prayer for "sufficiency of life," 89;
+  on "seeking first the Kingdom of God," 90;
+  on prayer "without ceasing," 91;
+  of the prayer of desire, 92, 134;
+  his prayer for deliverance from toothache, 92;
+  why temporal favours are sometimes not granted, 94, 95;
+  on prayer for others, 96;
+  that we cannot here distinguish between the predestinate and the
+    reprobate, 97;
+  on the imprecations in Holy Scripture, 100, 101;
+  on prayer for the wicked, 101;
+  on the Lord's Prayer, that it is the most perfect form of prayer, 102;
+  on "our Daily Bread," 103, 109;
+  "hallowed be Thy Name," 104;
+  "Thy kingdom come," 105;
+  "Thy will be done," 105;
+  "forgive us our trespasses," 110, 111;
+  of the Lord's Prayer and the gifts of the Holy Spirit, 106;
+  of the two versions of the Lord's Prayer in St. Matthew and St. Luke,
+    107;
+  on true righteousness, 111;
+  on exterior religion, 119;
+  on the chanting of the Psalter, 123;
+  on the prayer of the heart, 124;
+  on distractions, 129-131;
+  on prayer at definite times, 134;
+  on the brief prayers of the hermits of old, 134;
+  on "much speaking" in prayer, 135;
+  that God urges us to pray, 138, 139;
+  that prayer is a gift of God, 139;
+  on unheard prayers, 140, 142;
+  on prayers heard in anger, 142, 143;
+  in what sense the prayers of sinners are heard, 143, 144;
+  on the attitudes to be adopted in and of the time and place for
+    prayer, 127, 150, 151;
+  of the knowledge of the Saints in Limbo, 154-156;
+  why the prayers of the Saints are heard, 167;
+  the Contemplative contrasted with the Active Life, 172-174, 186;
+  the three "lives," 175, 185;
+  the "mixed" life, 226;
+  of the final possession and vision of God, 176, 177, 191, 203;
+  on the use of leisure, 186;
+  the claims of the two lives, the Active and the Contemplative, 186,
+    248;
+  of the Active Life, 236;
+  of the Active Life as opposed to the Contemplative, 238;
+  that every operation of the intellect may be termed "thought," 188;
+  of the derivation of the term "speculation," 189;
+  of our present perfection, 190, 191;
+  on the pleasures of sense, 185;
+  that the contemplation of God is the goal of all our acts, 193;
+  that we must use created things as stepping-stones to the things that
+    abide for ever, 193;
+  on Mary's "better part," 196, 197;
+  on Martha and Mary, 234, 235, 248;
+  that in contemplation we do not see God Himself, 199;
+  the greater the danger in the battle, the greater the joy in the
+    triumph, 212;
+  on the transitory nature of our present contemplation, 218;
+  on the beauty of the teaching life, 227;
+  how the moral virtues remain after death, 230;
+  of the repose of Contemplation, 230, 241;
+  of his desire for solitude, yet he feels that he must work for others,
+    239;
+  he dare hope for the Contemplative Life, 240;
+  of the higher reason, 249
+
+Basil, St.: on distractions, 127, 128;
+  on unheard prayers, 141
+
+Beatific Vision, the, 87, 153, 172, 176, 177, 180, 181, 193, 198-203,
+  217
+
+Beatitude, in what it consists, 172, 176, 177, 181, 191, 198, 218, 219,
+  229
+
+Beatitude, a prayer for, 192
+
+Beauty, definition of, 185
+
+Benedict, St., the vision of, 202
+
+Bernard, St.: on the meaning of contemplation, 188, 189;
+  of the steps in contemplation, 194
+
+Bestial Life, the, 175
+
+Birds, the movements of, 209
+
+Blood of Christ, the, 163
+
+Boethius, on the liberty needful for contemplation, 237
+
+
+Cajetan, O.P., Cardinal, 19, 20;
+  on the meaning of Religion, 50;
+  on the meaning of devotion, 53, 54;
+  on its causes, 60;
+  on devotion as opposed to gloom, 64;
+  of the "devout female sex," 62;
+  of the need of meditation, 61;
+  of prayer as the cause of union with God, 71;
+  of prayer as a real cause, 74;
+  on three points to be considered in prayer, 78;
+  on prayer as a sacrifice, 79;
+  of the divisions of the Lord's Prayer, 107, 108;
+  how those in Limbo can hear prayers, 118;
+  on vocal prayer, 121, 123;
+  on the tone to be employed in saying Mass, 122;
+  the function of ecclesiastical chant, 122, 124;
+  on attention in recitation of Divine Office, 128;
+  on attention to the words of Consecration, 149, 150;
+  of the need of the moral virtues in the Contemplative Life, 239;
+  the Parable of the Ten Virgins, 247;
+  on the real object of prayer, 129
+
+Canticle of Canticles, the, 14
+
+Cassian, the Conferences of: on St. Antony and discretion, 254, 257;
+  on different kinds of prayer, 148
+
+Cassiodorus on Ps. xxxviii. 13, 68
+
+Cato on respect for parents, 30
+
+Ceremonial, the value of, 35
+
+Chant of the Church, the Public, 122, 123
+
+Charity as the principle of religion, 56.
+  _Cf. s.v._ Theological virtues
+
+"Christ, pray for us," why we do not say, 160, 161
+
+Christ, the Name of, on the foreheads of Christians, 219
+
+Chrysostom, St.: the _Opus Imperfectum in Matthaeum_ falsely attributed
+    to him, 24;
+  on prayer as a conversation with God, 74;
+  on prayer for others, 95;
+  in public, 121;
+  on prayer for sinners, 143;
+  on prayer through Jesus Christ, 145;
+  on the zeal of S. Paul, 242
+
+Church customs, 158, 163
+
+Church, the prayers of the, 81
+
+Cicero, on religion, 27;
+  on prudence and intellectual quickness, 224
+
+Circular movement of the soul, 172, 203-210
+
+Cleanness, 47, 184
+
+_Colere_, 31
+
+Collect for Friday in September Ember Week, 147;
+  for Trinity Sunday, 147, 148
+
+Compline, St. Thomas's devotion at, 14
+
+Communion of Saints, 158, 164
+
+Conformity to the will of God, 86
+
+Consecration, the Prayer of the, 147, 149, 150
+
+Contemplation and the Contemplative Life: the meaning of
+    _contemplation_, 188, 189, 196, 201, 202, 211, 230, 234, 235, 237;
+  it is something beautiful in the soul, 184;
+  not purely an affair of the intellect, 179-182, 189;
+  its relation to the affective powers, 211;
+  the place which reason occupies in contemplation, 195, 210, 211, 225,
+    226, 249;
+  the place occupied by the imagination, 195;
+  in what sense contemplation involves many acts, 187-192;
+  how far contemplation may be described according to the three species
+    of motion--circular, direct, and oblique, 172, 203-210;
+  contemplation is natural to man, 210;
+  it is pleasurable, 211;
+  it is primarily concerned with God, 180, 241, 250;
+  it does not, in this present life, fall on the Divine Essence as such,
+    199-203;
+  its ultimate goal, 180, 184, 187, 193, 194, 196, 198, 203, 229;
+  its ultimate goal in this life, 212, 220;
+  how it is distinguished from meditation and thought, 188;
+  and from speculation, 189;
+  four integral parts of contemplation, 193, 194;
+  four phases in it, 194;
+  six steps in it, 195, 196;
+  the contemplation of this present life, 193, 213, 214;
+  not on earth as in Heaven, 176, 177, 217, 243;
+  it is "beyond man," 218;
+  a busy life does not exclude it, 238;
+  it is lawful to desire it, 240;
+  contemplation and ecstasy, 200;
+  four subjects of contemplation, 194;
+  the repose of contemplation, in what it consists, 204, 205, 234, 235,
+    246
+
+_The Contemplative Life_: its meaning, 184, 186, 237, 250;
+  how it is distinguished from the Active Life, 169, 173, 220, 234, 235;
+  it is superior to the Active Life, 233-240;
+  it is more meritorious than it, 240-244;
+  its great merit, 242;
+  it is prepared for in the Active Life, 239, 245-249;
+  the Active Life precedes it, 249-252;
+  the Contemplative Life directs the Active, 251;
+  the relation of the Contemplative Life to the Theological virtues,
+    192;
+  and to the Moral virtues, 182-186, 221, 222, 239;
+  it demands temperance, 184, 185;
+  and chastity, which it in turn fosters, 184, 185;
+  it calls for the subjection of the passions, 184, 185;
+  it results in the subjugation of the passions, 213;
+  it involves a certain liberty of spirit, 234, 237;
+  it is often distasteful, 215, 216;
+  it means the sacrifice of our own soul, 244;
+  its joys, 177, 197, 210-216, 234, 248;
+  its combats, 212, 213;
+  it is imperfect here on earth, 243;
+  it is not incompatible with Prelacy, 236;
+  its relation to the office of teaching, 236-239;
+  it is not meant for all, 235, 236, 239, 241, 251, 252;
+  reading is sometimes necessary for it, 190;
+  how far it refrains from all external actions, 182;
+  it is typified by Rachel, 174, 180, 184, 234, 242;
+  also by Mary of Bethany, 174, 190, 197, 234, 235, 248;
+  it is foreshown in Jacob's Vision, 231
+
+Contemplative Religious Orders: in what sense they are the best, 253-257
+
+Contemplatives, 32
+
+Continence, a prayer for, 87
+
+Conversation, sins of, 110
+
+Correction, fraternal, 97
+
+Created things must serve as stepping-stones, 193
+
+Cross, Adoration of the, 37
+
+_Cultus_, 31
+
+Cyprian, St., on _Our_ Father, not _My_ Father, 96
+
+
+Damascene, St. John: on Wonderment, 189;
+  definitions of prayer, 69, 71, 85, 142, 148
+
+Dead, Prayers for the, 167, 168
+
+Death, fear of, 83
+
+Decii, the, 52
+
+Defects, the thought of our, causes devotion, 63, 64
+
+Delights, earthly, as opposed to heavenly, 215, 216
+
+Denis the Areopagite, 24;
+  on sanctity, 49;
+  on ecstasy, 55;
+  on beginning all with prayer, 70;
+  on being co-workers with God, 154;
+  of the knowledge of the Angels, 157;
+  of the harmony in Divine things, 158;
+  that life implies motion, 171;
+  on the three movements of the soul, 172, 203-210;
+  of the difference between the Angelic and the human intellect, 186;
+  that the goal of contemplation is to attain to the uniformity of the
+    Divine contemplation, 218;
+  that in contemplation here on earth we do not see the Divine Essence,
+    200;
+  on the illumination of the Angels, 230;
+  of the Divine harmony, 255
+
+Desires, their function and necessity, 77, 91, 105
+
+Devotion: defined, 51, 53, 55, 57, 64;
+  is a special act, 51;
+  is due to an act of the will, 53, 57;
+  is an act of the virtue of Religion, 57;
+  is the principal act of the virtue of Religion, 54;
+  involves sacrifice of the heart, 64;
+  it gives a certain measure to human acts, 52;
+  it means promptitude, 53, 55, 56, 57;
+  two causes of it, 57, 62, 63;
+  caused by meditation, 57;
+  especially by meditation on the Sacred Passion, 59, 63;
+  on the goodness of God, 58, 60;
+  on our own defects, 58, 60;
+  obstacles to it, 62;
+  how far it may be hindered by learning, 60;
+  it is productive of sorrow, 62-64;
+  but is not therefore to be confounded with gloominess, 64, 65;
+  it produces joy, 62, 63;
+  devotion to the Saints, 57;
+  the devotion of women, 59, 62;
+  the "devout female sex," 62
+
+Direct movement of the soul, the, 172, 210-213
+
+Discretion, St. Antony on, 254, 257
+
+Distractions, 127. _Cf. s.v._ Prayer, distractions in
+
+Divine Office, attention in the recitation of, 128
+
+_Dulia_, 39
+
+
+Ecstasy, 4;
+  Denis the Areopagite on, 55;
+  that of St. Paul, 199, 200
+
+Ejaculatory prayers, 134, 135
+
+Enemies, prayer for, 99;
+  love of our, 99
+
+Eternity: the "repose" of, 86, 87, 92;
+  the "silence" of, 87
+
+Etymologies, those of St. Thomas and St. Isidore, 24
+
+Eucharist, the Holy: the Accidents of, 9;
+  St. Thomas's reception of It as Viaticum, 15;
+  the "Chief" of the Sacraments, 103;
+  our "Daily Bread," 103, 109;
+  the rhythm, _Adoro Te Devote_, 112
+
+_Eusebeia_, 31
+
+Example, the force of, 222
+
+Exterior religion, 45
+
+External actions, 182, 183
+
+Extraordinary ways of God, the, 3
+
+
+Faber, Father, 2
+
+Faith, 191, 192
+
+Faith and Vision, 87
+
+Fasting, 63
+
+Fear, 189;
+  the gift of fear, 34;
+  fear of death, 23;
+  of Hell, 36
+
+Female sex, the "devout," 62
+
+"Forgive us our trespasses," 110, 111
+
+Fossa Nuova, 14
+
+Frederic, the Emperor, 8
+
+Friendship, 56
+
+
+Gifts of God, 92;
+  of the Holy Spirit, 105, 106
+
+Gloom, not a characteristic of the Saints, 64, 65
+
+Gloss, the, on Holy Scripture, 24, 25
+
+God: God alone, 92, 247;
+  in what sense we "adjure" Him in our prayers, 148;
+  by prayer we become His beggars, 79, 110;
+  He is not changed by our prayers, 86, 107;
+  does not need our external acts of religion, 43, 46;
+  His foreknowledge involves no compulsion, 72;
+  His goodness is a reason for prayer, 107, 149;
+  His Holiness is a reason for prayer, 147;
+  the harmony of Divine things, 158, 159;
+  He knows beforehand what we seek, 80, 161;
+  He knows the heart, 157;
+  the majesty of God, 189;
+  the Patience of God, 130;
+  we do not pray to Him alone, 80-84;
+  He does not always hear our prayers, 142, 143;
+  why He wishes us to pray, 74, 86, 107, 138;
+  He does not profit by our service, 43;
+  on seeking after God, 54, 134, 179, 180, 183, 192;
+  He is the First Principle, 180;
+  the Ultimate End, 182;
+  ultimate union with Him, 109, 191;
+  union with Him, 69, 208;
+  we can hope for it, 240;
+  hindrances to it, 103, 104;
+  the Vision of God, 153, 155, 163, 172, 177, 180, 181.
+  _Cf. s.v._ Beatific Vision; the Antecedent Will of God, 163
+
+_Greeks, On the Errors of the_, St. Thomas's treatise on, 14
+
+Gregory the Great, St.: on Lia as the type of the Active Life, 222, 225,
+    234, 242, 246;
+  of Martha and Mary as types of the Active and the Contemplative Life
+    respectively, 174;
+  on attention at prayer, 126;
+  on the intercession of the Angels, 165;
+  on the conformity of the Angels to God's Will, 167;
+  how the prayers of the Saints avail, 167;
+  that the Contemplative Life is occupied with God alone, 180, 184, 192;
+  that contemplation in this life does not attain to the Divine Essence,
+    199, 200;
+  that contemplation excludes all images, 201;
+  of St. Benedict's vision, 202;
+  on the true sweetness of contemplation, 210;
+  contemplation springs from and leads to love of God, 212;
+  on the combats of the Contemplative Life, 212;
+  that knowledge of God brings about the death of all carnal desires,
+    213;
+  of the joys of the spiritual life, 215, 216;
+  on disgust for spiritual things 215, 216;
+  of the Active Life, 221, 225;
+  on teaching as falling under the Active Life, 226;
+  as due to contemplation, 227;
+  that the Active Life passes away, not so the Contemplative Life, 229;
+  of the Contemplation of the Angels, 231;
+  on the instability of our present contemplation, 232, 243;
+  of the merits of the Contemplative Life, 240, 241;
+  that those who are Superiors can still practise the Contemplative
+    Life, 236;
+  that the Active Life precedes the Contemplative, 224, 245, 249;
+  of zeal for souls, 243, 244;
+  of the necessity of the Active Life, 250;
+  _contemplata aliis tradere_, 254;
+  that the Blessed in Heaven know our needs, 82;
+  not all are called to the Contemplative Life, 251, 252
+
+Gregory of Nyssa, St., of joys and sorrows, 64
+
+Gregory X., Pope, 14
+
+Guidonis, Bernard, 6
+
+
+Habits, 35, 251
+
+Harmony of Divine things, 158, 159
+
+Harmony of reason, the, 183
+
+Heaven: there will be no books in, 111;
+  it is our "Fatherland," 166-168, 173
+
+Holiness, 184
+
+Hope, 191, 192
+
+Hugo a St. Caro, 6, 25
+
+Hugh of St. Victor's: on attention at prayer, 126;
+  on intensity, 126
+
+
+Idolatry, 46
+
+Images, veneration of, 37
+
+Imagination, its function, 195, 201
+
+Imprecations in Holy Scripture, 100
+
+Indulgences, 168
+
+Ingratitude, 94
+
+"Insinuation" in prayer, 141
+
+Intelligence, quickness of, 224
+
+Intellect, the noblest part of man, 79, 80
+
+Intention, 133
+
+"Intercession" as a part of prayer, 146
+
+Intercession of the Saints, 161
+
+Interior Spirit, the true, 247
+
+Interpretive prayer, 163
+
+Isaias, St. Thomas's Commentary on, 10
+
+Isidore of Seville, St.: his etymologies, 24;
+  on religion, 27;
+  on the word _sanctus_, 48;
+  on prayer, 68
+
+
+Jacob's Vision, 231
+
+Jeremias prays for the people, though he is in Limbo, 115, 118, 162
+
+Jerome, St.: on the error of Vigilantius, who said the prayers of the
+    Martyrs were not heard, 115, 162;
+  on making "a virtue of necessity," 35;
+  on the term "super-substantial" Bread, 103
+
+John of St. Julian, O.P., 5
+
+John XXII., Pope, 23
+
+Josias, King of Juda, in Limbo, 155
+
+Joy as an effect of devotion, 62
+
+Joys of Contemplation, the, 210-216
+
+Justice, the chief of the Moral Virtues, 37, 55, 221
+
+
+Knowledge, its relation to the Moral Virtues, 182
+
+
+_Latria_, 30, 34, 44
+
+Leo the Great, St., on the Jews, 56
+
+Lia, the type of the Active Life, 222, 225, 234, 242, 246
+
+Liberty of Spirit, 237
+
+Life: definitions of, 169, 170, 171, 187;
+  considered as intellectual, life may be divided into the Active and
+    the Contemplative, 171, 174;
+  _cf. s.v._ Contemplative Life and Active Life;
+  the Active and Contemplative Life compared, 233-257;
+  the two Lives distinguished, 169-177;
+  their relative order, 249-252;
+  the "mixed" life, 175, 185;
+  the Life of Beatitude, 191;
+  the bestial life, 175;
+  the busy life, 175;
+  the civil life, 175;
+  the leisurely life, 175, 185;
+  the pleasurable life, 175;
+  the life of repose, 172, 173;
+  the life of toil, 172, 173;
+  the voluptuous life, 176
+
+Limbo, 118, 154-156
+
+Litany of the Saints, 158
+
+Living for Eternity, on, 83
+
+Livy on the Decii, 51
+
+Lombard, Peter, 25
+
+Lord's Prayer, the: the seven petitions of, 105-111;
+  the most perfect form of prayer, 105;
+  distractions in saying it, 132;
+  why we say _Our_ Father, and not _My_ Father, 96;
+  this prayer is recited in the name of the whole Church, 145;
+  in what sense we are tied to this restricted form of prayer, 136, 137;
+  the Lord's Prayer as a subject of meditation, 192
+
+Lyons, the Council of, St. Thomas summoned to it, 14
+
+Lyra, Nicolas de, his Gloss, 25
+
+
+Martyrs: the prayers of the, 162-164;
+  merits of the Martyrs, 256
+
+Marvel, what it is to, 189
+
+Mass, the: to be said distinctly, 122;
+  the Prayers of, 147;
+  the Prayer of the Consecration in the Mass, 149, 150
+
+Maximus Valerius, _On Socrates_, 84
+
+Meditation, 188, 190;
+  causes devotion, 57;
+  produces sadness as well as joy, 62-65;
+  the need of it, 61;
+  not to be neglected for vocal prayer, 123;
+  fruitful subjects for, 60;
+  meditation on the Sacred Passion, 59;
+  on choosing subtle subjects for meditation, 58, 60, 61
+
+Melancholy, no fruit of devotion, 64, 65
+
+Merit:
+  definition of, 166;
+  source of, 240;
+  merits and rewards, 242;
+  none in Heaven, 166, 243;
+  of the Active and Contemplative Life, 240-244;
+  the merit of prayer, 141;
+  those of the Saints, 163;
+  how we can merit for others, 141
+
+Military Religious Orders, 256
+
+Monica, St., 123
+
+Monte Cassino, 4
+
+Moral Acts, their nature, 225
+
+Moral Virtues, the:
+  Justice is the chief of the moral virtues, 221;
+  requisites for the moral virtues, 41;
+  their place in the Contemplative Life 182-186;
+  their function, 41, 43, 183-185;
+  their part in the Active Life, 220-226;
+  how far they remain after death, 230
+
+Movements of the soul, the three, 172, 203-210
+
+Mysticism, 1-3
+
+
+Necessity, to make a virtue of, 35, 44
+
+Nestorius's error concerning the Person of Christ, 161
+
+Novelty of St. Thomas's teaching, 6, 7
+
+
+"Obsecration" as a part of prayer, 147-149
+
+Observance, strictness of, 257
+
+Occultism, 3
+
+Office, attention at the Divine, 128
+
+Origen on sanctity, 47;
+  on not swearing, 148
+
+
+Passion, Meditation on the Sacred, 59, 63, 128
+
+Perfection, 44
+
+Peter Lombard, 25
+
+Philosophy is better than riches, 236
+
+_Postillae_, 24
+
+Prayer to St. Thomas before study, A, 16
+
+Prayer: _defined_, 68, 69, 76, 78, 85, 102, 1O5, 127, 136, 148;
+  it is an act, 161;
+  not an act of the appetitive powers, 68, 71, 77;
+  it is an act of the virtue of religion, 76-80, 161;
+  after devotion, prayer is the highest act of the virtue of religion,
+    77;
+  it is a conversation with God, 74;
+  by it we become God's beggars, 110;
+  it is peculiar to the rational creation, 112-114;
+  in what sense the brute creatures pray, 114;
+  prayer is a gift from God, 139;
+  three requisites for prayer, 146;
+  four requisites for prayer, 138;
+  the real meaning of "petition," 78, 79;
+  the prayer of desire, 92, 105;
+  in what sense desire is not prayer, 77, 78;
+  prayer is a real cause, 72, 74, 166
+    _Why we should pray:_
+  prayer is reasonable, 71-76, 107, 120, 147;
+  the merit of prayer, 125, 137-143;
+  the effects of prayer, 71, 120, 125, 132, 138;
+  prayer causes union with God, 70, 71
+    _Errors concerning prayer:_
+  in general, 72;
+  it is not an adjuring of God, 148;
+  it never wearies God, 79, 80;
+  "much speaking" in prayer, 135;
+  it cannot change God's decrees, 72, 73, 86, 107, 161;
+  it does not "bend" His will, 86;
+  God knows beforehand what we would pray for, 73, 75, 80, 86, 120
+    _Of prayers heard and unheard:_
+  the condition necessary if our prayers are to be heard, 89, 96, 141,
+    144;
+  of prayers heard in anger, 142, 143;
+  in what sense the prayers of sinners are heard, 143-146;
+  the prayers of the poor are speedily heard, 69;
+  how the prayers of the Saints are heard, 162, 168;
+  the prayers of the Martyrs and Apostles, 162, 163;
+  why prayers are not heard, 142;
+  of unheard prayers, 140;
+  why our prayers for others are sometimes not heard, 96;
+  in what sense the prayers of sinners are heard, 143-146
+    _How we should pray:_
+  at regular intervals, 134;
+  our attitude in prayer, 150, 151;
+  beginning occupations with prayer, 70;
+  prayer "without ceasing," 91, 137;
+  attention at prayer, 125;
+  three kinds of attention, 120, 133;
+  distractions, 121, 127-133;
+  the length of our prayers, 133-137;
+  hindrances to prayer, 75;
+  the recitation of Psalms, 123;
+  prayer "in spirit and in truth," 126;
+  weariness in prayer, 134
+    _What we should pray for:_
+  the impetratory value of prayer, 138, 141;
+  what we should pray for in general, 129, 142;
+  for Beatitude, 85-87;
+  prayer for definite things, 84-88;
+  for "sufficiency of life," 89;
+  against death, 83;
+  for continence, 87;
+  for knowledge of Holy Scripture, 88;
+  for deliverance from toothache, 92, 94;
+  for others, 95, 97, 98, 229;
+  for the wicked, 97;
+  for the good, 98;
+  for our inferiors, 98;
+  for temporal blessings, 89-95;
+  for the predestinate, 167;
+  for our enemies, 99-102;
+  the Saints in Heaven pray for the resurrection of their bodies, 116
+    _To whom we should pray:_
+  not to God alone, 80-84;
+  to the Angels, 81;
+  to the Saints, 157-161;
+  to the lesser Saints, 117
+    _Who pray for us, and how:_
+  the Angels pray for us, how, 114;
+  in what sense the Son and the Holy Spirit are said to pray, 113, 115;
+  how the Holy Spirit helps our prayers, 85;
+  the Saints pray for us, 115-118;
+  how, 156, 163, 166, 167;
+  how we merit the prayers of the Saints, 162;
+  how our prayers are known to the Saints, 152-157;
+  those in Limbo prayed for those on earth, 118;
+  those in Purgatory cannot pray for us, 117
+    _Divers forms of prayer:_
+  vocal prayer, 119-125;
+  ejaculatory prayer, 134, 135;
+  prayer in secret, 121;
+  prayer of the heart, 124;
+  thanksgiving as a part of prayer, 149;
+  postulations as a part of prayer, 146-148
+    _The Lord's Prayer:_
+  we say not "my Father," but "our Father," 96;
+  the seven petitions of the Lord's Prayer, 102-111;
+  the Lord's Prayer not said without distractions, 132;
+  in what sense we are tied to the Lord's Prayer as a formula, 136, 137
+    _The Church's prayers:_
+  in general, 76, 147, 158;
+  public and private prayers, 119, 121, 122, 135;
+  how the prayer "of many" avails, 98;
+  the prayer of the Consecration at Mass, 149, 150
+
+Prelates and Contemplative Life, 236
+
+Prosper, St., the _Book of Sentences Gleaned from St. Augustine_, 140
+
+Prudence: its relation to the other Moral Virtues, 224;
+  it is requisite for the Active Life, 223-226
+
+Purity of soul, 252
+
+Purgatory: why the suffrages of the Church do not empty it at once, 167,
+    168;
+  the souls in Purgatory do not know our needs, 83;
+  neither do they pray for us, 83, 116, 118;
+  Brother Romanus passed sixteen days in Purgatory, 12
+
+Rabanus Maurus: his Gloss, 25;
+  on Prayer, 69
+
+Rachel, a type of the Contemplative Life, 163, 174, 180, 184, 234, 242
+
+Reading necessary for prayer, 190
+
+Reason: its function, 206;
+  the higher and the lower, 249;
+  the speculative and the practical, 68
+
+Religion: the virtue of, 27-50;
+  that it is a virtue, 34;
+  definition of, 27-31, 39, 49;
+  its principle is charity, 56;
+  it is one virtue, 35;
+  and a Moral Virtue, 40;
+  and a special virtue, 37-39;
+  not a Theological Virtue, 39;
+  the _via media_ in, 41;
+  the harmony of, 42;
+  is superior to the other Moral Virtues, 42;
+  is not for God's profit, but for ours, 43;
+  demands external acts, 44;
+  how far it is identified with sanctity, 47-50
+
+Religious Orders, the Active and Contemplative compared, 253-257
+
+Religious people, 31, 50, 61;
+  they are not always Saints, 50
+
+Reposeful characters, 252
+
+Romanus, Brother, appears to St. Thomas, 12
+
+
+Sacrifice, the real nature of, 38, 46, 244
+
+Saints, the: what it is to be a Saint, 50;
+  they are not gloomy, 64, 65;
+  their knowledge of our needs, 82, 152-157;
+  their prayers for us, 115-118;
+  they feel no grief for us on earth, 155;
+  their wills are perfectly conformed to that of God, 116, 156, 163,
+    165, 167;
+  the Communion of Saints, 158, 164;
+  we ought to pray to them, 157-161;
+  of devotion to the Saints, 57;
+  to the lesser Saints, 117, 160;
+  they are co-workers with God, 154;
+  in what sense their prayers are always heard, 158, 162-168;
+  their merits, 163, 166;
+  how they pray for us, 163, 167
+
+"Saint of Saints, The," 160
+
+Scripture, prayer for knowledge of Holy, 88
+
+Seneca: on petitions, 74;
+  on idolatry, 46
+
+Sentences, the Book of, 6, 25
+
+Sinners, prayer for: 97;
+  the prayers of sinners, 143-146
+
+Sins of conversation, 110
+
+Socrates on prayer, 84
+
+Solicitude, how far it is forbidden, 90
+
+Sorrow, as an effect of devotion, 62, 64
+
+Speculation, 189
+
+Spirit, the Holy, how He helps us to pray, 85
+
+"Spirit and truth," prayer in, 126, 127
+
+Spiritualism, 3
+
+Stability implied in the notion of sanctity, 49
+
+Strabo, Walafrid, his Gloss, 24
+
+Strictness of life not an end in itself, 257
+
+"Sufficiency of life," prayer for, 89
+
+Suffrages for the Dead, 167, 168
+
+_Summa Theologica_: the broad divisions of, 19, 20;
+  the method employed in, 21, 22;
+  the _Tertia Pars_, 13
+
+Superiors and Contemplation, 238
+
+Supererogation, works of, 44
+
+Superstition, 42
+
+Supersubstantial Bread, 103
+
+Supplications as a part of prayer, 146
+
+Swearing, Origen on, 148
+
+
+Teaching: in what it consists, 227, 228;
+  due to Contemplation, 227;
+  how far it belongs to the Active Life, 226-229;
+  the beauty of the teaching life, 227;
+  how the Angels teach, 231
+
+Temperance: a necessity for the Contemplative Life, 184, 185;
+  how far it is identical with sanctity, 50
+
+Temporal things: the part they play in our life, 89;
+  they are "stepping-stones" to Heaven, 91;
+  how far they may be asked for, 89-95
+
+Thanksgivings as part of prayer, 147
+
+Theological Virtues, the, 39-41, 191, 192
+
+_Theosebeia_, 31
+
+Thomas Aquinas, St.: born at Rocca Secca, 4;
+  his early occupation with Divine things, 5;
+  goes to Monte Cassino, 4;
+  to Naples University, 5;
+  receives the habit of the Friars Preachers, 5;
+  is sent to Santa Sabina, 5;
+  is imprisoned, and studies the Bible, the _Sentences_, and the
+    Philosophy of Aristotle, 6;
+  is created Bachelor in Theology, 6;
+  the novelty of his teaching, 7, 8;
+  created Master in Theology, 7;
+  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, 10;
+  hears from Our Lord's lips, _Bene scripsisti de Me, Thoma_, 10;
+  his three petitions, 8;
+  his prayer before study, 8-11;
+  is visited by St. Peter and St. Paul, who explain to him a passage of
+    Isaias, 11;
+  Brother Romanus appears to him, 12;
+  his approaching end is revealed to him, 12, 13;
+  the Crucifix speaks to him, 13;
+  he ceases to write, 14;
+  his emotion on hearing the words, _Ne projicias nos_, sung, 14;
+  is summoned to the Council of Lyons, 14;
+  his faith in the Holy Eucharist, 9, 15;
+  his dying words, 15;
+  his rhythm, _Adoro Te Devote_, 112;
+  the method of his teaching, 19;
+  his teaching is regarded as miraculous, 23;
+  his use of the works of the Fathers, 16, 18, 23;
+  his teaching and that of St. Augustine, 16-18;
+  his self-effacement, 23
+
+Tocco, William of, biographer of St. Thomas, 5 _note_, 6, 8, 9, 11, 15
+
+Toothache: St. Thomas's deliverance from it, 93;
+  St. Augustine's deliverance from it, 93
+
+Trinity, the Holy: how to pray to, 81;
+  the _Collect_ for Trinity Sunday, 147
+
+
+Union with God, 3, 197, 198.
+_Cf. s.v._ God
+
+
+Valgornera, _Theologia Mystica_, 1
+
+_Via media_ in religion, 41
+
+Vigilantius's errors regarding prayer, 117, 162
+
+Virginity, 50
+
+Virgins, the five wise and the five foolish, 247
+
+Virtue: definition of, 34;
+  its praiseworthy character, 43;
+  it lies in the will, 43
+
+
+Walafrid Strabo, his Gloss, 24
+
+Will: the object of the, 57;
+  its functions, 52, 70;
+  the part it plays in the Contemplative Life, 179-181
+
+Women, the natural devotion of, 59
+
+Worship: in what it consists, 41
+
+
+Zeal for souls, 243, 244
+
+
+
+
+INDEX OF TEXTS QUOTED OR EXPLAINED
+
+
+Genesis.
+xxix. 17; 184
+xxxii. 30-32; 200, 214
+
+Exodus.
+iii. 6; 117
+iii. 14; 176
+xiii. 6; 117
+xix. 21; 136, 237
+xx. 1-17; 42
+xxxv. 20, 21; 52
+
+1 Kings.
+i. 18; 120
+xv. 19; 73
+
+2 Kings.
+vii. 18; 150
+
+3 Kings.
+xviii. 42; 150
+
+4 Kings.
+xxii. 50; 155
+
+2 Paralipomenon.
+xxix. 31; 52
+
+Job.
+v. 1; 80, 157
+xiv. 21; 152
+xvi. 20-23; 210
+xxxi. 14; 226
+xxxi. 23; 236
+
+Psalms.
+v. 5; 177
+vi. 7; 151
+vi. 11; 99
+x. 17; 69
+xv. 2; 43
+xv. 5; 32
+xv. 5, 6; 172
+xv. 9; 120
+xv. 11; 177
+xvi. 6-9; 252
+xxiv. 6-11; 177
+xxvi. 4; 70, 136, 197
+xxvi. 5; 240
+xxvi. 8; 120
+xxxii. 20, 21; 137
+xxxiii. 9; 211, 216
+xxxiv. 13; 97, 137
+xxxv. 7; 235
+xxxvi. 23-25; 146
+xxxvii. 10; 91
+xxxviii. 4; 57
+xxxviii. 13; 68, 143
+xxxix. 13; 120
+xli. 3; 63
+xli. 1-6; 182
+xlv. 11; 235, 246
+xlvii. 9; 13
+xlvii. 9, 10, 15; 238
+xlix. 13; 46
+l. 19; 64
+liv. 1-7; 150
+liv. 23; 95
+lvii. 11; 100
+lviii. 7; 43
+lxv. 8-12; 232
+lxvi.; 84
+lxx. 17, 18; 76
+lxx. 20; 14
+lxxii. 21-28; 192
+lxxii. 28; 58
+lxxv. 4, 5; 129
+lxxvi. 1; 32
+lxxvi. 4; 62
+lxxix. 4; 85
+lxxxiii. 3; 44
+lxxxiii. 12; 81
+lxxxv. 1-5; 125
+xciv. 3; 46
+xcvi. 7; 113
+cii. 1-15; 249
+ciii. 33, 34; 80
+cxviii. 35; 85
+cxviii. 145; 124
+cxx. 1, 2; 58
+cxx. 4; 80
+cxxxviii. 14; 194
+cxl. 2; 76
+cxli. 1; 119
+cxlii. 4-7; 132
+cxlii. 5, 6; 194
+cxliii. 15; 191
+cxliv. 13; 104
+cxlv. 1; 130
+cxlvi. 9; 114
+
+Proverbs.
+xxviii. 8; 144
+xxx. 8; 89
+
+Ecclesiastes.
+vii. 14; 97
+
+Wisdom.
+vii. 7; 190
+viii. 2; 185
+viii. 16; 171, 204, 210
+ix. 15; 132, 213
+xv. 1-3; 244
+
+Ecclesiasticus.
+xxviii. 2; 146
+xxx. 24; 244
+xxxvi. 1-3; 102
+xxxvi. 16-19; 114
+xli. 1-6; 223
+xliii. 33; 41
+
+Isaias.
+xii. 1-6; 219
+xxv. 8, 9; 198
+xxvi. 3,4,8,9; 201
+xxxii. 17; 184
+xxxiii. 13-17; 181
+xlvi. 10; 104
+lviii. 5; 256
+lxiii. 15, 16; 88, 154
+lxiv. 8, 9; 71
+lxv. 24; 70
+
+Jeremias.
+vii. 16; 97
+xiv. 8,9; 186
+xv. 1; 96, 164
+xxxi. 34; 231
+
+Lamentations.
+iii. 19; 63
+
+Daniel.
+ix. 14; 160
+ix. 18, 19; 147
+x. 12, 13; 165
+
+Osee.
+xiv. 3; 120
+
+Habacuc.
+ii. 4; 190
+
+Malachi.
+i. 6; 36
+iii. 14; 72
+
+2 Maccabees
+xv. 14; 115, 162
+
+St. Matthew.
+v. 8; 184
+v. 44; 99
+vi. 6; 121
+vi. 7; 135
+vi. 8; 80
+vi. 9; 136
+vi. 9-13; 84
+vi. 25; 90
+vi. 32; 73
+vi. 33; 90
+vii. 7; 78
+xviii. 10; 157, 231
+xxii. 30; 165
+xxv. 3, 4; 247
+
+St. Luke.
+i. 49; 104
+i. 74, 75; 47
+vi. 12; 135
+vi. 13; 139
+ix. 55; 57
+x. 39; 190
+x. 40; 241
+x. 41; 234, 248
+x. 42; 216, 233, 248, 253
+x. 43; 235
+xi. 2-4; 84, 106
+xv. 13-16; 61
+xviii. 1; 71, 133, 137
+xxii. 43; 135
+
+St. John.
+iv. 24; 45, 85, 126
+v. 16; 95
+ix. 31; 144
+xi. 3; 146
+xiv. 8; 177
+xiv. 16; 113
+xvi. 23; 96
+xvii. 1-5; 111, 177
+xvii. 24; 98
+xix. 1-5; 56
+xxi. 22; 243
+
+Acts.
+vii. 59; 151
+xv. 9; 177
+xx. 36; 151
+
+Romans.
+i. 20; 45, 193
+vii. 24; 213
+viii. 26; 85, 113, 198
+viii. 31; 32
+viii. 38, 39; 48
+ix. 3; 241
+xiii. 10; 183
+xv. 4; 99
+xv. 30; 98, 158
+
+1 Corinthians.
+i. 11; 98
+iii. 8; 242
+iv. 5; 177
+vi. 9, 10; 104
+ix. 16; 44
+x. 31; 134
+xii. 31; 237
+xiii. 8; 217
+xiii. 12; 176, 213
+xiv. 14; 126
+xiv. 15; 82
+
+2 Corinthians.
+iii. 18; 189
+iv. 18; 90
+v. 6; 131
+v. 6, 7; 190
+v. 15; 239
+x. 31; 38
+xii. 7-9; 139
+
+Galatians.
+iv. 14; 32
+v. 13; 30
+
+Ephesians.
+i. 4; 76
+iv. 5, 6; 35
+
+Philippians.
+iii. 20; 65
+iv. 7; 198
+
+Colossians.
+iii. 3, 4; 176
+
+1 Thessalonians.
+v. 17; 91, 133, 137
+
+1 Timothy.
+i. 5; 191
+ii. 1; 146, 147
+ii. 4; 86
+
+2 Timothy.
+iii. 5; 144
+
+Hebrews.
+iii., iv., v.; 92
+vii. 25; 115
+x. 20; 248
+xii. 4; 256
+xii. 14; 48, 184
+
+St. James.
+i. 6; 141
+i. 27; 28
+iv. 3; 85
+v. 16; 95
+
+1 St. John.
+iii. 2; 176, 197, 231
+iv. 19; 107
+v. 16; 97
+
+Apocalypse.
+vi. 10; 100, 164
+vi. 11; 164
+viii. 4; 81
+xv. 1; 164
+xxii. 17; 244
+
+
+THE END
+
+_Printed in England_
+
+
+
+
+
+End of the Project Gutenberg EBook of On Prayer and The Contemplative Life, by
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