ulo_), not from a watch-tower (_specula_)." Now to see a
thing in a mirror is to see a cause in its effect wherein its
likeness is reflected. Hence "beholding" would seem to be reducible
to meditation.

Reply Obj. 3: Admiration is a kind of fear resulting from the
apprehension of a thing that surpasses our faculties: hence it
results from the contemplation of the sublime truth. For it was
stated above (A. 1) that contemplation terminates in the affections.

Reply Obj. 4: Man reaches the knowledge of truth in two ways. First,
by means of things received from another. In this way, as regards the
things he receives from God, he needs _prayer,_ according to Wis.
7:7, "I called upon" God, "and the spirit of wisdom came upon me":
while as regards the things he receives from man, he needs _hearing,_
in so far as he receives from the spoken word, and _reading,_ in so
far as he receives from the tradition of Holy Writ. Secondly, he
needs to apply himself by his personal study, and thus he requires
_meditation._
_______________________

FOURTH ARTICLE [II-II, Q. 180, Art. 4]

Whether the Contemplative Life Consists in the Mere Contemplation of
God, or Also in the Consideration of Any Truth Whatever?

Objection 1: It would seem that the contemplative life consists not
only in the contemplation of God, but also in the consideration of
any truth. For it is written (Ps. 138:14): "Wonderful are Thy works,
and my soul knoweth right well." Now the knowledge of God's works is
effected by any contemplation of the truth. Therefore it would seem
that it pertains to the contemplative life to contemplate not only
the divine truth, but also any other.

Obj. 2: Further, Bernard says (De Consid. v, 14) that "contemplation
consists in admiration first of God's majesty, secondly of His
judgments, thirdly of His benefits, fourthly of His promises." Now of
these four the first alone regards the divine truth, and the other
three pertain to His effects. Therefore the contemplative life
consists not only in the contemplation of the divine truth, but also
in the consideration of truth regarding the divine effects.

Obj. 3: Further, Richard of St. Victor [*De Grat. Contempl. i, 6]
distinguishes six species of contemplation. The first belongs to "the
imagination alone," and consists in thinking of corporeal things. The
second is in "the imagination guided by reason," and consists in
considering the order and disposition of sensible objects. The t