ontemplative, but that man's life is so
divided. For man derives his species from his intellect, hence
the same divisions hold good for human life as hold good for the
intellect.

3. Lastly, the word "life" implies motion, as is clear from Denis the
Areopagite.[296] But contemplation more especially consists in repose,
according to the words: _When I go into my house I shall repose myself
with her (Wisdom)_.[297]

But while contemplation implies a certain repose from external
occupations, it is still a certain motion of the intellect in
the sense that every operation is a motion; in this sense the
Philosopher says that to feel and to understand are certain
motions in the sense that motion is said to be the act of a
perfect thing.[298] It is in this sense, too, that Denis[299]
assigns three movements to the soul in contemplation: the
direct, the circular, and the oblique.[300]

* * * * *

_S. Augustine:_ Two virtues are set before the human soul, the one
active, the other contemplative; the former shows the path, the latter
shows the goal; in the one we toil that so the heart may be purified for
the Vision of God, in the other we repose and we see God; the one is
spent in the practice of the precepts of this temporal life, the other
is occupied with the teachings of the life that is eternal. Hence it is
that the one is a life of toil and the other a life of rest; for the
former is engaged in purging away its sins, the latter already stands in
the light of the purified. Hence, too, during this mortal life the
former is occupied with the works of a good life, whereas the latter
rather stands in faith, and, in the case of some few, sees _through a
mirror in a dark manner_, and enjoys _in part_ a certain glimpse of the
Unchangeable Truth (_De Consensu Evangelistarum_, I., iv. 8).

"The Lord is the portion of my inheritance and of my cup; it is
Thou that wilt restore my inheritance to me. The lines are
fallen unto me in goodly places; for my inheritance is goodly to
me."[301]

_S. Augustine:_ There is another life, the life of immortality, and in
it there are no ills; there we shall see face to face what we now see
_through a glass and in a dark manner_ even when we have made great
advance in our study of the Truth. The Church, then, knows of two kinds
of life Divinely set before Her and commended to Her; in the one we walk
by f