pass the" fixed "limits
to see the Lord." Therefore the active life is more excellent than
the contemplative.

Obj. 3: Further, no man should be taken away from a greater thing in
order to be occupied with lesser things: for the Apostle says (1 Cor.
12:31): "Be zealous for the better gifts." Now some are taken away
from the state of the contemplative life to the occupations of the
active life, as in the case of those who are transferred to the state
of prelacy. Therefore it would seem that the active life is more
excellent than the contemplative.

_On the contrary,_ Our Lord said (Luke 10:42): "Mary hath chosen the
best part, which shall not be taken away from her." Now Mary figures
the contemplative life. Therefore the contemplative life is more
excellent than the active.

_I answer that,_ Nothing prevents certain things being more excellent
in themselves, whereas they are surpassed by another in some respect.
Accordingly we must reply that the contemplative life is simply more
excellent than the active: and the Philosopher proves this by eight
reasons (Ethic. x, 7, 8). The first is, because the contemplative
life becomes man according to that which is best in him, namely the
intellect, and according to its proper objects, namely things
intelligible; whereas the active life is occupied with externals.
Hence Rachael, by whom the contemplative life is signified, is
interpreted "the vision of the principle," [*Or rather, 'One seeing
the principle,' if derived from _rah_ and _irzn_; Cf. Jerome, De Nom.
Hebr.] whereas as Gregory says (Moral. vi, 37) the active life is
signified by Lia who was blear-eyed. The second reason is because the
contemplative life can be more continuous, although not as regards
the highest degree of contemplation, as stated above (Q. 180, A. 8,
ad 2; Q. 181, A. 4, ad 3), wherefore Mary, by whom the contemplative
life is signified, is described as "sitting" all the time "at the
Lord's feet." Thirdly, because the contemplative life is more
delightful than the active; wherefore Augustine says (De Verb. Dom.
Serm. ciii) that "Martha was troubled, but Mary feasted." Fourthly,
because in the contemplative life man is more self-sufficient, since
he needs fewer things for that purpose; wherefore it was said (Luke
10:41): "Martha, Martha, thou art careful and art troubled about many
things." Fifthly, because the contemplative life is loved more for
its own sake, while the active life is directed to some