erefore there is no delight
in contemplation.

Obj. 3: Further, delight is the result of a perfect operation, as
stated in _Ethic._ x, 4. Now the contemplation of wayfarers is
imperfect, according to 1 Cor. 13:12, "We see now through a glass in
a dark manner." Therefore seemingly there is no delight in the
contemplative life.

Obj. 4: Further, a lesion of the body is an obstacle to delight. Now
contemplation causes a lesion of the body; wherefore it is stated
(Gen. 32) that after Jacob had said (Gen. 32:30), "'I have seen God
face to face' . . . he halted on his foot (Gen. 32:31) . . . because
he touched the sinew of his thigh and it shrank" (Gen. 32:32).
Therefore seemingly there is no delight in contemplation.

_On the contrary,_ It is written of the contemplation of wisdom (Wis.
8:16): "Her conversation hath no bitterness, nor her company any
tediousness, but joy and gladness": and Gregory says (Hom. xiv in
Ezech.) that "the contemplative life is sweetness exceedingly
lovable."

_I answer that,_ There may be delight in any particular contemplation
in two ways. First by reason of the operation itself [*Cf. I-II, Q.
3, A. 5], because each individual delights in the operation which
befits him according to his own nature or habit. Now contemplation of
the truth befits a man according to his nature as a rational animal:
the result being that "all men naturally desire to know," so that
consequently they delight in the knowledge of truth. And more
delightful still does this become to one who has the habit of wisdom
and knowledge, the result of which is that he contemplates without
difficulty. Secondly, contemplation may be delightful on the part of
its object, in so far as one contemplates that which one loves; even
as bodily vision gives pleasure, not only because to see is
pleasurable in itself, but because one sees a person whom one loves.
Since, then, the contemplative life consists chiefly in the
contemplation of God, of which charity is the motive, as stated above
(AA. 1, 2, ad 1), it follows that there is delight in the
contemplative life, not only by reason of the contemplation itself,
but also by reason of the Divine love.

In both respects the delight thereof surpasses all human delight,
both because spiritual delight is greater than carnal pleasure, as
stated above (I-II, Q. 31, A. 5), when we were treating of the
passions, and because the love whereby God is loved out of charity
surpasses all love. Hence