[372] _Hom._ XIV., _On Ezechiel_.
[373] The _Glossa Ordinaria_, taken from S. Gregory"s _Moralia in Job_, xxiv. 5.
[374] _Moralia_, vi. 27.
[375] _De Anima_, III., vii. 3.
[376] _Dialogues_, ii. 35.
[377] Isa. xxvi. 3, 4, 8, 9.
[378] _Of the Divine Names_, IV., i. 7.
[379] _De Anima_, III., vii. 1 and 2.
[380] _Physica_, VIII., vii. 2.
[381] viii. 16.
[382] _Of Contemplation_, i. 5.
[383] Job xvi. 20, 23.
[384] _Hom._ XIV., _On Ezechiel_.
[385] Ps. x.x.xiii. 9.
[386] _Hom._ XIV., _On Ezechiel_.
[387] _Ibid._
[388] _Conf._, viii. 3.
[389] Wisd. ix. 15.
[390] Rom. vii. 24.
[391] _Hom._ XIV., _On Ezechiel_.
[392] _Ethics_, X., iv. 6.
[393] 1 Cor. xiii, 12.
[394] Ps. x.x.xv. 9.
[395] _De Partibus Animalium_, i. 5.
[396] x.x.xii. 30-32.
[397] _Hom._ XIV., _On Ezechiel_.
[398] Ps. x.x.xiii. 9.
[399] S. Luke x. 42.
[400] _Topics_, I., xiii. 5.
[401] _Ethics_, X., vii. 2.
[402] 1 Cor. xiii. 8.
[403] _Conf._, x. 40.
[404] _Of the Divine Names_, IV., i. 7; and _Of the Heavenly Hierarchy_, iii.
[405] _Ethics_, X., vii. 8.
[406] Isa. xii. 1-6.
QUESTION CLx.x.xI
OF THE ACTIVE LIFE
I. Do all Acts of the Moral Virtues come under the Active Life?
II. Does Prudence pertain to the Active Life?
III. Does Teaching belong to the Active or to the Contemplative Life?
IV. Does the Active Life continue after this Life?
I
Do all Acts of the Moral Virtues come under the Active Life?
S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pa.s.s to the contemplation of the Divine Light." But all the vices can only be removed by the acts of the moral virtues. Consequently the acts of the moral virtues belong to the active life.
As we have said already,[408] the active and the contemplative lives are distinguished by the different occupations of men who are aiming at different ends, one being the consideration of Truth--the goal of the contemplative life; the other external works with which the active life is occupied. But it is clear that the moral virtues are not especially concerned with the contemplation of truth but with action; thus the Philosopher says[409]: "For virtue, knowledge is of little or no avail."
It is therefore manifest that the moral virtues essentially belong to the active life; and in accordance with this the Philosopher[410] refers the moral virtues to active happiness.
Some, however, maintain that all the acts of the moral virtues do not belong to the active life, thus:
1. The active life seems to consist solely in those things which have to do with our neighbour; for S. Gregory says[411]: "The active life means breaking bread to the hungry;" and at the close, after enumerating many things which have to do with our neighbour, he adds: "And to provide for each according as they have need." But not by all the acts of the moral virtues are we brought into contact with others, but only by justice and its divisions. Consequently all the acts of the moral virtues do not belong to the active life.
But the chief of the moral virtues is justice, and by it a man is brought into contact with his neighbour, as the Philosopher proves.[412] We describe, then, the active life by those things by means of which we are brought into contact with our neighbour; yet we do not thereby mean that the active life consists solely in these things, but chiefly in them.
2. Again, S. Gregory says[413]: "By Lia, who was blear-eyed but fruitful, is signified the active life which sees less clearly, since occupied with works; but when, now by word, now by example, it arouses its neighbour to imitation, it brings forth many children in good works." But all this seems rather to come under charity, by which we love our neighbour, than under the moral virtues. Consequently the acts of the moral virtues seem not to belong to the active life.