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!"