us the hearer himself
is the object of the teaching; and from this point of view all teaching
belongs to the active life to which pertain all external actions.

Some, however, regard teaching as rather belonging to the contemplative
than to the active life, thus:

1. S. Gregory says[426]: "Perfect men declare to their brethren those
good things of Heaven which they themselves have been able to
contemplate at least 'through a glass,' and they thus kindle in their
hearts the love of that hidden beauty." Yet what is this but teaching?
To teach, therefore, is an act of the contemplative life.

But S. Gregory expressly speaks here of teaching from the point
of view of the matter that is presented--that is, of teaching as
it is concerned with the consideration of and love of the truth.

2. Again, acts and habits seem to belong to the same kind of life. But
to teach is an act of wisdom, for the Philosopher says: "The proof that
a man knows is that he is able to teach."[427] Since, then, wisdom--that
is, knowledge--pertains to the contemplative life, it would seem that
teaching also must pertain to the contemplative life.

But habits and acts agree in their object, and consequently the
argument just given is based upon the material of the interior
concept. For the capacity for teaching is possessed by a wise or
learned man just in proportion as he can express in outward
words the concepts of his mind and so be able to bring home a
truth to someone else.

3. Lastly, prayer is an act of the contemplative life just in the same
way as is contemplation itself. But prayer, even when one man prays for
another, belongs to the contemplative life. Hence it would seem that
when one man brings to the knowledge of another some truth upon which he
has meditated, such an act pertains to the contemplative life.

But he who prays for another in no way acts upon him for whom he
prays; his acts are directed towards God alone, the Intelligible
Truth. But he who teaches another does act upon him by some
external action. Hence there is no parallel between the two
cases.

IV

Does the Active Life continue after this Life?

S. Gregory says[428]: "The active life passes away with this present
world; the contemplative life begins here so as to be perfected in our
heavenly home."

As already said, the active life makes its end consist in external
actions, and these, if they are direc