it is written (Ps. 33:9): "O taste and see
that the Lord is sweet."

Reply Obj. 1: Although the contemplative life consists chiefly in an
act of the intellect, it has its beginning in the appetite, since it
is through charity that one is urged to the contemplation of God. And
since the end corresponds to the beginning, it follows that the term
also and the end of the contemplative life has its being in the
appetite, since one delights in seeing the object loved, and the very
delight in the object seen arouses a yet greater love. Wherefore
Gregory says (Hom. xiv in Ezech.) that "when we see one whom we love,
we are so aflame as to love him more." And this is the ultimate
perfection of the contemplative life, namely that the Divine truth be
not only seen but also loved.

Reply Obj. 2: Strife or struggle arising from the opposition of an
external thing, hinders delight in that thing. For a man delights not
in a thing against which he strives: but in that for which he
strives; when he has obtained it, other things being equal, he
delights yet more: wherefore Augustine says (Confess. viii, 3) that
"the more peril there was in the battle, the greater the joy in the
triumph." But there is no strife or struggle in contemplation on the
part of the truth which we contemplate, though there is on the part
of our defective understanding and our corruptible body which drags
us down to lower things, according to Wis. 9:15, "The corruptible
body is a load upon the soul, and the earthly habitation presseth
down the mind that museth upon many things." Hence it is that when
man attains to the contemplation of truth, he loves it yet more,
while he hates the more his own deficiency and the weight of his
corruptible body, so as to say with the Apostle (Rom. 7:24): "Unhappy
man that I am, who shall deliver me from the body of this death?"
Wherefore Gregory say (Hom. xiv in Ezech.): "When God is once known
by desire and understanding, He withers all carnal pleasure in us."

Reply Obj. 3: The contemplation of God in this life is imperfect in
comparison with the contemplation in heaven; and in like manner the
delight of the wayfarer's contemplation is imperfect as compared with
the delight of contemplation in heaven, of which it is written (Ps.
35:9): "Thou shalt make them drink of the torrent of Thy pleasure."
Yet, though the contemplation of Divine things which is to be had by
wayfarers is imperfect, it is more delightful than all other
c