udence is said to be intermediate between the
intellectual and the moral virtues because it resides in the same
subject as the intellectual virtues, and has absolutely the same
matter as the moral virtues. But this third kind of life is
intermediate between the active and the contemplative life as regards
the things about which it is occupied, because it is occupied
sometimes with the contemplation of the truth, sometimes with eternal
things.
_______________________

THIRD ARTICLE [II-II, Q. 811, Art. 3]

Whether Teaching Is a Work of the Active or of the Contemplative Life?

Objection 1: It would seem that teaching is a work not of the active
but of the contemplative life. For Gregory says (Hom. v in Ezech.)
that "the perfect who have been able to contemplate heavenly goods,
at least through a glass, proclaim them to their brethren, whose
minds they inflame with love for their hidden beauty." But this
pertains to teaching. Therefore teaching is a work of the
contemplative life.

Obj. 2: Further, act and habit would seem to be referable to the same
kind of life. Now teaching is an act of wisdom: for the Philosopher
says (Metaph. i, 1) that "to be able to teach is an indication of
knowledge." Therefore since wisdom or knowledge pertain to the
contemplative life, it would seem that teaching also belongs to the
contemplative life.

Obj. 3: Further, prayer, no less than contemplation, is an act of the
contemplative life. Now prayer, even when one prays for another,
belongs to the contemplative life. Therefore it would seem that it
belongs also to the contemplative life to acquaint another, by
teaching him, of the truth we have meditated.

_On the contrary,_ Gregory says (Hom. xiv in Ezech.): "The active
life is to give bread to the hungry, to teach the ignorant the words
of wisdom."

_I answer that,_ The act of teaching has a twofold object. For
teaching is conveyed by speech, and speech is the audible sign of the
interior concept. Accordingly one object of teaching is the matter or
object of the interior concept; and as to this object teaching
belongs sometimes to the active, sometimes to the contemplative life.
It belongs to the active life, when a man conceives a truth inwardly,
so as to be directed thereby in his outward action; but it belongs to
the contemplative life when a man conceives an intelligible truth, in
the consideration and love whereof he delights. Hence Augustine says
(De Verb. Dom. Serm. civ,