ed upon the hypocrites. Which of you can
dwell with devouring fire? which of you shall dwell with
everlasting burnings? He that walketh in justices, and speaketh
truth, that casteth away avarice by oppression, and shaketh his
hands from all bribes, that stoppeth his ears lest he hear
blood, and shutteth his eyes that he may see no evil. He shall
dwell on high, the fortifications of rocks shall be his
highness: bread is given him, his waters are sure. His eyes
shall see the King in His beauty, they shall see the land far
off."[322]

* * * * *

_S. Thomas:_ We do not enjoy all the things that we have; and this is
either because they do not afford us delight, or because they are not
the ultimate goal of our desires, and so are incapable of satisfying our
yearnings or affording us repose. But these three things the Blessed
have in God: for they see Him, and seeing Him they hold Him ever present
to them, for they have it in their power always to see Him; and holding
Him, they enjoy Him, satisfying their yearnings with That Which is The
Ultimate End (_Summa Theologica_, I., xii. 7, _ad 3m_).

"As the hart panteth after the fountains of water: so my soul
panteth after Thee, O God. My soul hath thirsted after the
strong living God; when shall I come and appear before the face
of God? My tears have been my bread day and night, whilst it is
said to me daily: Where is thy God? These things I remembered,
and poured out my soul in me; for I shall go over into the place
of the wonderful tabernacle, even to the house of God. With the
voice of joy and praise; the noise of one feasting. Why art thou
sad, O my soul? and why dost thou trouble me? Hope in God, for I
will still give praise to Him: the salvation of my countenance,
and my God."[323]

II

Do the Moral Virtues pertain to the Contemplative Life?

The moral virtues are directed towards external actions, and S. Gregory
says[324]: "It belongs to the contemplative life to abstain from all
external action." Hence the moral virtues do not pertain to the
contemplative life.

A thing may pertain to the contemplative life either essentially or by
way of disposition towards it. Essentially, then, the moral virtues do
not pertain to the contemplative life; for the goal of the contemplative
life is the consideration of truth. "Knowledge," says the Philosopher,
"which pe