3. Lastly, prayer is an act of the contemplative life just in the same way as is contemplation itself. But prayer, even when one man prays for another, belongs to the contemplative life. Hence it would seem that when one man brings to the knowledge of another some truth upon which he has meditated, such an act pertains to the contemplative life. But he who prays for another in no way acts upon him for whom he prays; his acts are directed towards God alone, the Intelligible Truth. But he who teaches another does act upon him by some external action. Hence there is no parallel between the two cases. IV Does the Active Life continue after this Life? S. Gregory says[428]: "The active life passes away with this present world; the contemplative life begins here so as to be perfected in our heavenly home." As already said, the active life makes its end consist in external actions, and these, if they are directed towards the repose of contemplation, already belong to the contemplative life. But in the future life of the blessed all occupation with external things will cease; or if there are any external acts they will be directed towards that end which is contemplation. Hence S. Augustine says, at the close of his _Of the City of God_: "There we shall be at rest from toil, we shall gaze, we shall love, we shall praise." And he had just previously said: "There will God be seen unendingly, be loved without wearying, be praised without fatigue; this duty, this disposition of soul, this act, will be the lot of all."[429] Some, however, maintain that the active life will be continued after this life, thus: 1. To the active life belong the acts of the moral virtues. But the moral virtues remain after death, as S. Augustine says.[430] But the acts of the moral virtues which are concerned with the means to the end will not remain after death, but only those which have to do with the end itself. Yet it is precisely these latter which go to form the repose of contemplation to which S. Augustine alludes in the above-quoted passage where he speaks of being "at rest from toil"; and this "rest" is not to be understood of freedom from merely external disturbances, but also from the internal conflict of the passions. 2. Again, to teach others pertains to the active life. But in the next life--where we shall be as the Angels--there can be teaching; for we see it in the case of the Angels of whom one illumines, clarifies, and perfects another, all of which refer to their reception of knowledge, as is clear from Denis the Areopagite.[431] Hence it seems that the active life is to be continued after this life.