Summa Theologiae > Second Part of the Second
Part > Question 182: Article 1.
Nothing prevents certain things being more
excellent in themselves, whereas they are surpassed by another in some respect.
Accordingly, we must reply that the contemplative life is simply more excellent
than the active: and the Philosopher proves this by eight reasons (Ethic. x,
7,8). The first is, because the contemplative life becomes man according to
that which is best in him, namely the intellect, and according to its proper
objects, namely things intelligible; whereas the active life is occupied with externals.
Hence Rachael, by whom the contemplative life is signified, is interpreted
"the vision of the principle," [Or rather, 'One seeing the
principle,' if derived from rah and irzn; Cf. Jerome, De Nom. Hebr.] whereas as
Gregory says (Moral. vi, 37) the active life is signified by Lia who was
blear-eyed. The second reason is because the contemplative life can be more
continuous, although not as regards the highest degree of contemplation, as
stated above (II-II:180:8 ad 2; II-II:181:4 ad 3), wherefore Mary, by whom the
contemplative life is signified, is described as "sitting" all the
time "at the Lord's feet." Thirdly, because the contemplative life is
more delightful than the active; wherefore Augustine says (De Verb. Dom. Serm.
ciii) that "Martha was troubled, but Mary feasted." Fourthly, because
in the contemplative life man is more self-sufficient, since he needs fewer
things for that purpose; wherefore it was said (Luke 10:41): "Martha,
Martha, thou art careful and art troubled about many things." Fifthly,
because the contemplative life is loved more for its own sake, while the active
life is directed to something else. Hence it is written (Psalm 36:4): "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, that I may see the delight of the
Lord." Sixthly, because the contemplative life consists in leisure and
rest, according to Psalm 45:11, "Be still and see that I am God."
Seventhly, because the contemplative life is according to Divine things,
whereas active life is according to human things; wherefore Augustine says (De
Verb. Dom. Serm. civ): "'In the beginning was the Word': to Him was Mary
hearkening: 'The Word was made flesh': Him was Martha serving." Eighthly,
because the contemplative life is according to that which is most proper to
man, namely his intellect; whereas in the works of the active life the lower
powers also, which are common to us and brutes, have their part; wherefore
(Psalm 35:7) after the words, "Men and beasts Thou wilt preserve, O
Lord," that which is special to man is added (Psalm 35:10): "In Thy
light we shall see light."
Our Lord adds a ninth reason (Luke 10:42) when He
says: "Mary hath chosen the best part, which shall not be taken away from
her," which words Augustine (De Verb. Dom. Serm. ciii) expounds thus:
"Not—Thou hast chosen badly but—She has chosen better. Why better?
Listen—because it shall not be taken away from her. But the burden of necessity
shall at length be taken from thee: whereas the sweetness of truth is
eternal."
\Yet in a restricted sense and in a particular
case one should prefer the active life on account of the needs of the present
life. Thus too the Philosopher says (Topic. iii, 2): "It is better to be
wise than to be rich, yet for one who is in need, it is better to be rich . .
."
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