But dispositively the moral virtues do belong to the contemplative life. For actual contemplation, in which the contemplative life essentially consists, is impeded both by the vehemence of the passions which distract the soul from occupation with the things of the intellect, and divert it to the things of sense, and also by external disturbances. The moral virtues, however, keep down the vehemence of the passions, and check the disturbance that might arise from external occupations. Consequently the moral virtues do pertain to the contemplative life, but by way of disposition thereto. * * * * * But some maintain that the moral virtues do pertain to the contemplative life, thus: 1. S. Gregory says[327]: "The contemplative life means keeping charity towards God and our neighbour with our whole soul." But all the moral virtues--acts of which fall under precept--are reduced to love of God and of our neighbour; for _Love is the fulfilling of the Law_.[328] Consequently it would seem that the moral virtues do pertain to the contemplative life. But, as we have already said, the contemplative life is motived by the affective faculties, and consequently love of God and of our neighbour are required for the contemplative life. Impelling causes, however, do not enter into the essence of a thing, but prepare for it and perfect it. Hence it does not follow that the moral virtues essentially pertain to the contemplative life. 2. Again; the contemplative life is especially directed towards the contemplation of God, as S. Gregory says: "The soul, trampling all cares underfoot, ardently yearns to see its Creator's face." But no one can attain to this without that cleanness of heart which the moral virtues procure: _Blessed are the clean of heart, for they shall see God_,[329] and again: _Follow peace with all men with holiness, without which no man shall see God_.[330] But holiness--that is, cleanness of heart--is produced by those virtues which have to do with those passions which hinder the purity of the reason. And peace is produced by justice--the moral virtue which is concerned with our works: _The work of justice shall be peace_[331] inasmuch, that is, as a man, by refraining from injuring others, removes occasions of strife and disturbance. 3. Lastly, S. Gregory says[332]: "The contemplative life is something beautiful in the soul," and it is for this reason that it is said to be typified by Rachel, for _She was well-favoured and of a beautiful countenance_.[333] But the beauty of the soul, as S. Ambrose remarks, depends upon the moral virtues and especially on that of temperance.[334]