hindered.

This suffices for the Replies to the Objections; for these arguments
consider the occupation itself of external actions, and not the effect
which is the quelling of the passions.
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FOURTH ARTICLE [II-II, Q. 182, Art. 4]

Whether the Active Life Precedes the Contemplative?

Objection 1: It would seem that the active life does not precede the
contemplative. For the contemplative life pertains directly to the
love of God; while the active life pertains to the love of our
neighbor. Now the love of God precedes the love of our neighbor,
since we love our neighbor for God's sake. Seemingly therefore the
contemplative life also precedes the active life.

Obj. 2: Further, Gregory says (Hom. xiv in Ezech.): "It should be
observed that while a well-ordered life proceeds from action to
contemplation, sometimes it is useful for the soul to turn from the
contemplative to the active life." Therefore the active is not simply
prior to the contemplative.

Obj. 3: Further, it would seem that there is not necessarily any
order between things that are suitable to different subjects. Now the
active and the contemplative life are suitable to different subjects;
for Gregory says (Moral. vi, 37): "Often those who were able to
contemplate God so long as they were undisturbed have fallen when
pressed with occupation; and frequently they who might live
advantageously occupied with the service of their fellow-creatures
are killed by the sword of their inaction."

_I answer that,_ A thing is said to precede in two ways. First, with
regard to its nature; and in this way the contemplative life precedes
the active, inasmuch as it applies itself to things which precede and
are better than others, wherefore it moves and directs the active
life. For the higher reason which is assigned to contemplation is
compared to the lower reason which is assigned to action, and the
husband is compared to his wife, who should be ruled by her husband,
as Augustine says (De Trin. xii, 3, 7, 12).

Secondly, a thing precedes with regard to us, because it comes first
in the order of generation. In this way the active precedes the
contemplative life, because it disposes one to it, as stated above
(A. 1; Q. 181, A. 1, ad 3); and, in the order of generation,
disposition precedes form, although the latter precedes simply and
according to its nature.

Reply Obj. 1: The contemplative life is directed to the love of God,
not of any