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.