contemplative life there is no
bodily toil, and we can consequently apply ourselves more continuously
to such work, as also the Philosopher remarks.[401]

Some, however, argue that the contemplative life is not lasting, thus:

1. The contemplative life essentially concerns the intellect. But all
the intellectual perfections of this life will be _made void_, as we
read: _Whether prophecies shall be made void, or tongues shall cease, or
knowledge shall be destroyed._[402]

But the fashion of contemplation here and in our Father's home
is not the same; and the contemplative life is said "to last" by
reason of charity, which is both its principle and its end;
wherefore S. Gregory says: "The contemplative life begins here
below that it may be perfected in our heavenly home, for the
fire of love which begins to burn here below, when it sees Him
Whom it loves, burns yet more strongly with love of Him."

2. Again, men but taste the sweetness of contemplation here, snatching
at it, as it were, and in passing: whence S. Augustine says: "Thou
introducest me to a most unwonted affection within me, to an unspeakable
sweetness; yet I fall back again as though dragged down by a grievous
weight!"[403] And S. Gregory, expounding those words of Job, _When a
spirit passed before me_, says: "The mind does not long remain
steadfastly occupied with the sweetness of intimate contemplation, for
it is recalled to itself, stricken back by the immensity of that Light."
The contemplative life, then, is not lasting.

It is true indeed that no action can remain long at the pitch of
its intensity. And the goal of contemplation is to attain to the
uniformity of Divine contemplation, as Denis the Areopagite
says.[404] Hence, although in this sense contemplation cannot
last long, yet it can last long as regards its other acts.

3. Lastly, what is not natural to a man cannot be lasting. "But the
contemplative life," as the Philosopher says, "is beyond man."[405]

But the Philosopher says that the contemplative life is "beyond
man" in the sense that it belongs to us according to what is
Divine in us--namely, our intellect; for our intellect is
incorruptible and impassible in itself, and consequently its
action can be more lasting.

* * * * *

_S. Augustine:_ This day sets before us the great mystery of our eternal
beatitude. For that life which th