HKB
of a thing that surpasses our faculties: hence it results from the contemplation of the sublime truth. For it was stated above (A. 1) that contemplation terminates in the affections.
Reply Obj. 4: Man reaches the knowledge of truth in two ways. First, by means of things received from another. In this way, as regards the things he receives from God, he needs prayer, according to Wis. 7:7, "I called upon" God, "and the spirit of wisdom came upon me": while as regards the things he receives from man, he needs hearing, in so far as he receives from the spoken word, and reading, in so far as he receives from the tradition of Holy Writ. Secondly, he needs to apply himself by his personal study, and thus he requires meditation.
FOURTH ARTICLE [II-II, Q. 180, Art. 4]
Whether the Contemplative Life Consists in the Mere Contemplation of God, or Also in the Consideration of Any Truth Whatever?
Objection 1: It would seem that the contemplative life consists not only in the contemplation of God, but also in the consideration of any truth. For it is written (Ps. 138:14): "Wonderful are Thy works, and my soul knoweth right well." Now the knowledge of God's works is effected by any contemplation of the truth. Therefore it would seem that it pertains to the contemplative life to contemplate not only the divine truth, but also any other.
Obj. 2: Further, Bernard says (De Consid. v, 14) that "contemplation consists in admiration first of God's majesty, secondly of His judgments, thirdly of His benefits, fourthly of His promises." Now of these four the first alone regards the divine truth, and the other three pertain to His effects. Therefore the contemplative life consists not only in the contemplation of the divine truth, but also in the consideration of truth regarding the divine effects.
Obj. 3: Further, Richard of St. Victor [*De Grat. Contempl. i, 6] distinguishes six species of contemplation. The first belongs to "the imagination alone," and consists in thinking of corporeal things. The second is in "the imagination guided by reason," and consists in considering the order and disposition of sensible objects. The third is in "the reason based on the imagination"; when, to wit, from the consideration of the visible we rise to the invisible. The fourth is in "the reason and conducted by the reason," when the mind is intent on things invisible of which the imagination has no cognizance. The fifth is "above the reason," but not contrary to reason, when by divine revelation we become cognizant of things that cannot be comprehended by the human reason. The sixth is "above reason and contrary to reason"; when, to wit, by the divine enlightening we know things that seem contrary to human reason, such as the doctrine of the mystery of the Trinity. Now only the last of these would seem to pertain to the divine truth. Therefore the contemplation of truth regards not only the divine truth, but also that which is considered in creatures.
Obj. 4: Further, in the contemplative life the contemplation of truth is sought as being the perfection of man. Now any truth is a perfection of the human intellect. Therefore the contemplative life consists in the contemplation of any truth.
On the contrary, Gregory says (Moral. vi, 37) that "in contemplation we seek the principle which is God."