203. Contemplation and joy
203. CONTEMPLATION AND JOY
(1) Most people say contemplation does not “turn them on”. Is this because they are missing a joy that is available to everyone? If so, what is it in human nature that makes contemplation joyful? Does the joy come from the exercise of the contemplator’s power to know, or from the object known?
(2) Why does St. Thomas say this is the highest of joys and delights?
(3) Isn’t love more joyful than knowledge?
(4) And if contemplation in this life is so imperfect compared with that in Heaven, how can there be more joy in imperfect knowledge of perfect things (theology) than in perfect knowledge of imperfect things (natural science)?
(1) There is delight in contemplation . . . in two ways. First by reason of the operation itself, because each individual delights in the operation which befits him according to his own nature. . . . Now contemplation of the truth befits a man according to his nature as a rational animal, the result being that all men by nature desire to know, so that consequently they delight in the knowledge of truth. . . .
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, 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 (which is the object contemplated).
(2) In both respects (mentioned in (1) above) the delight thereof surpasses all human delight, both because spiritual delight is greater than carnal pleasure . . . and because the love whereby God is loved out of charity surpasses all love. . . .
(3) Although the contemplative life consists chiefly in an act of the intellect, it has its beginning in the appetite (desire or will), 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 . . . end of the contemplative life has its being in the (will, i.e., the rational) appetite, since one delights in seeing the object loved, and the very delight in the object seen arouses a yet greater love. . . .
(4) 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 contemplation, however perfect, on account of the excellence of that which is contemplated. Hence the Philosopher says:. . . though we grasp them but feebly, nevertheless so elevating is the knowledge that they give us more delight than any of those things that are round about us (II-II,180,7).
(1) Even contemplating a star gives joy (try it!), simply because it exercises one of the two greatest powers of our human nature (the other being love). But the greater the object contemplated, the greater the joy. Test that too: when you pray, just look at God’s light, love, and life (truth, good, and beauty) and look at Him looking at you with love, like two lovers smiling into each other’s faces.
(2) If you doubt this, review #200, above.
(3) At their highest, contemplation (of the mind) and love (of the will and emotions) become one. The closer two mountain climbers approach the summit, the nearer they are to each other.
(4) Since we can’t have perfect knowledge (science) of perfect things (God), we must choose between less perfect knowledge (faith) of perfect things (God) or more perfect knowledge (science) of imperfect things (nature). We need both, but which is best? Their different values are indicated by their different joys. This choice is perhaps the deepest difference between medieval and modern man.