re is, there
is thy heart also," sometimes for love of the very knowledge that one
acquires by observation. Wherefore Gregory makes the contemplative
life to consist in the "love of God," inasmuch as through loving God
we are aflame to gaze on His beauty. And since everyone delights when
he obtains what he loves, it follows that the contemplative life
terminates in delight, which is seated in the affective power, the
result being that love also becomes more intense.

Reply Obj. 1: From the very fact that truth is the end of
contemplation, it has the aspect of an appetible good, both lovable
and delightful, and in this respect it pertains to the appetitive
power.

Reply Obj. 2: We are urged to the vision of the first
principle, namely God, by the love thereof; wherefore Gregory says
(Hom. xiv in Ezech.) that "the contemplative life tramples on all
cares and longs to see the face of its Creator."

Reply Obj. 3: The appetitive power moves not only the bodily
members to perform external actions, but also the intellect to
practice the act of contemplation, as stated above.
_______________________

SECOND ARTICLE [II-II, Q. 180, Art. 2]

Whether the Moral Virtues Pertain to the Contemplative Life?

Objection 1: It would seem that the moral virtues pertain to the
contemplative life. For Gregory says (Hom. xiv in Ezech.) that "the
contemplative life is to cling to the love of God and our neighbor
with the whole mind." Now all the moral virtues, since their acts are
prescribed by the precepts of the Law, are reducible to the love of
God and of our neighbor, for "love . . . is the fulfilling of the
Law" (Rom. 13:10). Therefore it would seem that the moral virtues
belong to the contemplative life.

Obj. 2: Further, the contemplative life is chiefly directed to the
contemplation of God; for Gregory says (Hom. xiv in Ezech.) that "the
mind tramples on all cares and longs to gaze on the face of its
Creator." Now no one can accomplish this without cleanness of heart,
which is a result of moral virtue [*Cf. Q. 8, A. 7]. For it is
written (Matt. 5:8): "Blessed are the clean of heart, for they shall
see God": and (Heb. 12:14): "Follow peace with all men, and holiness,
without which no man shall see God." Therefore it would seem that the
moral virtues pertain to the contemplative life.

Obj. 3: Further, Gregory says (Hom. xiv in Ezech.) that "the
contemplative life gives beauty to the soul," wherefore it is
signified by Rachel