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: