I answer that, A thing may be described as continuous in two ways: first, in regard to its nature; secondly, in regard to us. It is evident that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable things; secondly, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in Topic. i, 13. But even in our regard contemplative life is continuous—both because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure after this life—and because in the works of the contemplative life we work not with our bodies, so that we are the more able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7).
Reply Obj. 1: The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): "The contemplative life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame with a yet greater love when we see Him Whom we love."
Reply Obj. 2: No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine contemplation, according to Dionysius [*Cf. Coel. Hier. iii], and as we have stated above (A. 6, ad 2). Hence although contemplation cannot last long in this respect, it can be of long duration as regards the other contemplative acts.
Reply Obj. 3: The Philosopher declares the contemplative life to be above man, because it befits us "so far as there is in us something divine" (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure longer. _______________________
QUESTION 181
OF THE ACTIVE LIFE
(In Four Articles)
We must now consider the active life, under which head there are four points of inquiry:
(1) Whether all the works of the moral virtues pertain to the active life?
(2) Whether prudence pertains to the active life?
(3) Whether teaching pertains to the active life?