ontemplation however perfect, on account of the excellence of that
which is contemplated. Hence the Philosopher says (De Part. Animal.
i, 5): "We may happen to have our own little theories about those
sublime beings and godlike substances, and though we grasp them but
feebly, nevertheless so elevating is the knowledge that they give us
more delight than any of those things that are round about us": and
Gregory says in the same sense (Hom. xiv in Ezech.): "The
contemplative life is sweetness exceedingly lovable; for it carries
the soul away above itself, it opens heaven and discovers the
spiritual world to the eyes of the mind."

Reply Obj. 4: After contemplation Jacob halted with one foot,
"because we need to grow weak in the love of the world ere we wax
strong in the love of God," as Gregory says (Hom. xiv in Ezech.).
"Thus when we have known the sweetness of God, we have one foot sound
while the other halts; since every one who halts on one foot leans
only on that foot which is sound."
_______________________

EIGHTH ARTICLE [II-II, Q. 180, Art. 8]

Whether the Contemplative Life Is Continuous?

Objection 1: It would seem that the contemplative life is not
continuous. For the contemplative life consists essentially in things
pertaining to the intellect. Now all the intellectual perfections of
this life will be made void, according to 1 Cor. 13:8, "Whether
prophecies shall be made void, or tongues shall cease, or knowledge
shall be destroyed." Therefore the contemplative life is made void.

Obj. 2: Further, a man tastes the sweetness of contemplation by
snatches and for a short time only: wherefore Augustine says
(Confess. x, 40), "Thou admittest me to a most unwonted affection in
my inmost soul, to a strange sweetness . . . yet through my grievous
weight I sink down again." Again, Gregory commenting on the words of
Job 4:15, "When a spirit passed before me," says (Moral. v, 33): "The
mind does not remain long at rest in the sweetness of inward
contemplation, for it is recalled to itself and beaten back by the
very immensity of the light." Therefore the contemplative life is not
continuous.

Obj. 3: Further, that which is not connatural to man cannot be
continuous. Now the contemplative life, according to the Philosopher
(Ethic. x, 7), "is better than the life which is according to man."
Therefore seemingly the contemplative life is not continuous.

_On the contrary,_ our Lord said (Luke 10:42): "Mary hath cho