thing else.
Hence it is written (Ps. 36:4): "One thing I have asked of the Lord,
this will I seek after, that I may dwell in the house of the Lord all
the days of my life, that I may see the delight of the Lord."
Sixthly, because the contemplative life consists in leisure and rest,
according to Ps. 45:11, "Be still and see that I am God." Seventhly,
because the contemplative life is according to Divine things, whereas
active life is according to human things; wherefore Augustine says
(De Verb. Dom. Serm. civ): "'In the beginning was the Word': to Him
was Mary hearkening: 'The Word was made flesh': Him was Martha
serving." Eighthly, because the contemplative life is according to
that which is most proper to man, namely his intellect; whereas in
the works of the active life the lower powers also, which are common
to us and brutes, have their part; wherefore (Ps. 35:7) after the
words, "Men and beasts Thou wilt preserve, O Lord," that which is
special to man is added (Ps. 35:10): "In Thy light we shall see
light."

Our Lord adds a ninth reason (Luke 10:42) when He says: "Mary hath
chosen the best part, which shall not be taken away from her," which
words Augustine (De Verb. Dom. Serm. ciii) expounds thus: "Not--Thou
hast chosen badly but--She has chosen better. Why better?
Listen--because it shall not be taken away from her. But the burden
of necessity shall at length be taken from thee: whereas the
sweetness of truth is eternal."

Yet in a restricted sense and in a particular case one should prefer
the active life on account of the needs of the present life. Thus too
the Philosopher says (Topic. iii, 2): "It is better to be wise than
to be rich, yet for one who is in need, it is better to be rich . . ."

Reply Obj. 1: Not only the active life concerns prelates, they should
also excel in the contemplative life; hence Gregory says (Pastor. ii,
1): "A prelate should be foremost in action, more uplifted than
others in contemplation."

Reply Obj. 2: The contemplative life consists in a certain liberty of
mind. For Gregory says (Hom. iii in Ezech.) that "the contemplative
life obtains a certain freedom of mind, for it thinks not of temporal
but of eternal things." And Boethius says (De Consol. v, 2): "The
soul of man must needs be more free while it continues to gaze on the
Divine mind, and less so when it stoops to bodily things." Wherefore
it is evident that the active life does not directly command the
contemplative li