having regard to the actual essence of it, is
an act of the intellect; but if we consider that which moves us to the
exercise of such an act, then contemplation is an act of the will; for
it is the will which moves all the other faculties, including the
intellect, to the exercise of their appropriate acts.

But the appetitive faculty--the will, that is--moves us to consider some
point either sensibly or intellectually, that is, sometimes out of love
for the thing itself--for _Where thy treasure is there is thy heart
also_,--and sometimes out of love of that very knowledge which follows
from its consideration. For this reason S. Gregory[317] makes the
contemplative life consist in the love of God, since from love of God a
man yearns to look upon His beauty. And since we are delighted when we
obtain what we love, the contemplative life consequently results in
delight, and this resides in the affective powers, from which, too, love
took its rise.

* * * * *

Some, however, urge that the contemplative life lies wholly in the
intellect, thus:

1. The Philosopher says[318]: "The end of contemplation is truth." But
truth belongs wholly to the intellect.

But from the very fact that truth is the goal of contemplation
it derives its character of a desirable and lovable and pleasing
good, and in this sense it comes under the appetitive powers.

2. Again, S. Gregory says[319]: "Rachel, whose name is interpreted 'the
Beginning seen,' signifies the contemplative life." But the vision of a
principle, or beginning, belongs to the intellect.

But it is love of God which excites in us desire of the vision
of the First Principle of all--viz., God Himself--and hence S.
Gregory says[320]: "The contemplative life, trampling underfoot
all cares, ardently yearns to look upon the face of the
Creator."

3. S. Gregory says[321]: "It belongs to the contemplative life to rest
from all exterior action." But the affective or appetitive powers tend
towards external action. Hence it would seem that the contemplative life
does not come under them.

But the appetitive powers not only move the bodily members to
the performance of external acts, but the intellect, too, is
moved by them to the exercise of contemplation.

"Hear, you that are far off, what I have done, and you that are
near, know My strength. The sinners in Sion are afraid,
trembling hath seiz