uty, as stated above (Q. 145, A. 2), consists in a
certain clarity and due proportion. Now each of these is found
radically in the reason; because both the light that makes beauty
seen, and the establishing of due proportion among things belong to
reason. Hence since the contemplative life consists in an act of the
reason, there is beauty in it by its very nature and essence;
wherefore it is written (Wis. 8:2) of the contemplation of wisdom: "I
became a lover of her beauty."

On the other hand, beauty is in the moral virtues by participation,
in so far as they participate in the order of reason; and especially
is it in temperance, which restrains the concupiscences which
especially darken the light of reason. Hence it is that the virtue of
chastity most of all makes man apt for contemplation, since venereal
pleasures most of all weigh the mind down to sensible objects, as
Augustine says (Soliloq. i, 10).
_______________________

THIRD ARTICLE [II-II, Q. 180, Art. 3]

Whether There Are Various Actions Pertaining to the Contemplative
Life?

Objection 1: It would seem that there are various actions pertaining
to the contemplative life. For Richard of St. Victor [*De Grat.
Contempl. i, 3, 4] distinguishes between "contemplation,"
"meditation," and "cogitation." Yet all these apparently pertain
to contemplation. Therefore it would seem that there are various
actions pertaining to the contemplative life.

Obj. 2: Further, the Apostle says (2 Cor. 3:18): "But we . . .
beholding (_speculantes_) the glory of the Lord with open face, are
transformed into the same clarity [*Vulg.: 'into the same image from
glory to glory.']." Now this belongs to the contemplative life.
Therefore in addition to the three aforesaid, vision (_speculatio_)
belongs to the contemplative life.

Obj. 3: Further, Bernard says (De Consid. v, 14) that "the first and
greatest contemplation is admiration of the Majesty." Now according
to Damascene (De Fide Orth. ii, 15) admiration is a kind of fear.
Therefore it would seem that several acts are requisite for the
contemplative life.

Obj. 4: Further, "Prayer," "reading," and "meditation" [*Hugh of St.
Victor, Alleg. in N.T. iii, 4] are said to belong to the
contemplative life. Again, "hearing" belongs to the contemplative
life: since it is stated that Mary (by whom the contemplative life is
signified) "sitting . . . at the Lord's feet, heard His word" (Luke
10:39). Therefore it would seem that sev