degree, but to that which is perfect; whereas the active
life is necessary for any degree of the love of our neighbor. Hence
Gregory says (Hom. iii in Ezech.): "Without the contemplative life it
is possible to enter the heavenly kingdom, provided one omit not the
good actions we are able to do; but we cannot enter therein without
the active life, if we neglect to do the good we can do."

From this it is also evident that the active precedes the
contemplative life, as that which is common to all precedes, in the
order of generation, that which is proper to the perfect.

Reply Obj. 2: Progress from the active to the contemplative life is
according to the order of generation; whereas the return from the
contemplative life to the active is according to the order of
direction, in so far as the active life is directed by the
contemplative. Even thus habit is acquired by acts, and by the
acquired habit one acts yet more perfectly, as stated in _Ethic._ ii,
7.

Reply Obj. 3: He that is prone to yield to his passions on account
of his impulse to action is simply more apt for the active life by
reason of his restless spirit. Hence Gregory says (Moral. vi, 37)
that "there be some so restless that when they are free from labor
they labor all the more, because the more leisure they have for
thought, the worse interior turmoil they have to bear." Others, on
the contrary, have the mind naturally pure and restful, so that they
are apt for contemplation, and if they were to apply themselves
wholly to action, this would be detrimental to them. Wherefore
Gregory says (Moral. vi, 37) that "some are so slothful of mind that
if they chance to have any hard work to do they give way at the very
outset." Yet, as he adds further on, "often . . . love stimulates
slothful souls to work, and fear restrains souls that are disturbed
in contemplation." Consequently those who are more adapted to the
active life can prepare themselves for the contemplative by the
practice of the active life; while none the less, those who are more
adapted to the contemplative life can take upon themselves the works
of the active life, so as to become yet more apt for contemplation.
_______________________

TREATISE ON THE STATES OF LIFE (QQ. 183-189)
_______________________

OF MAN'S VARIOUS DUTIES AND STATES IN GENERAL
(In Four Articles)

We must next consider man's various states and duties. We shall
consider (1) man's duties and states in general; (2) the st