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 G.o.d. 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 pa.s.s 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 pa.s.s 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 pet.i.tions 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 surpa.s.seth all understanding_, even when praying for it _we know not what we should pray for as we ought_[366] (_Ep._ cx.x.x. _ad probam_).

"He shall cast death down headlong for ever: and the Lord G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d; 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 G.o.d face to face, and my soul hath been saved._[370] But the vision of the face of G.o.d 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 G.o.d.

But S. Denis says[371]: "If anyone saw G.o.d and understood what he saw, then it was not G.o.d he saw, but something belonging to Him." And similarly S. Gregory says[372]: "Almighty G.o.d 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 G.o.d face to face_, we are not to understand that he saw the Essence of G.o.d, but that he saw some appearance--that is, some imaginary appearance--in which G.o.d spoke to him; or, as the Gloss of S.

Gregory[373] has it, "Since we know people by the face, Jacob called knowledge of G.o.d 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 G.o.d--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 G.o.d." 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 G.o.d.

But we are not to understand from S. Gregory's words that the Blessed Benedict saw the Essence of G.o.d 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 G.o.d'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 pa.s.sed away; Thou wilt keep peace: peace, because we have hoped in Thee. You have hoped in the Lord for evermore, in the Lord G.o.d 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 a.n.a.logy 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 a.n.a.logy 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 att.i.tude towards G.o.d"; 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 a.s.sign 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 a.s.signs to the Angels circular motion in that they uniformly and unceasingly, without beginning or end, gaze upon G.o.d; 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 G.o.d. And this he expresses when he says: "Then, as now made uniform, it, as a whole"--that is, as conformed (to G.o.d)--"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 a.s.signs _direct_ motion in the sense that it proceeds from the exterior things of sense to the knowledge of intelligible things.