Every Christian shares in the universal call to partake in the Beatific Vision. His baptism gives him this vocation. The Gospel calls all men to be contemplatives.
Sloth and dissipation distort modern connotations of leisure, which formerly meant contemplation in rest. The Greeks called leisure schole, whence we derive “school.” School provides the place where teachers invite students to contemplate, to enjoy, to wonder. It trains the heart to love aright.
We can take this meditative disposition into all of life. A person who enjoys a sunset for its own sake participates in contemplation. A parent delighting in the mere sight of his child partakes of wonder. This principle helps to distinguish between drinking to get drunk and loving the taste of wine. One tends toward gluttony, the other toward a love of beauty. Rest for Christians should aim not at amusement but at musing.
The vision of beauty has elements of both fear and joy in it. James S. Taylor writes of “the precise moment suspended between wonder (fear) and possession (joy), for the be-hold is to possess, to hold with the cognitive sense of the sensory-emotional response of near-simultaneous, fear-joy: the sensation of one’s heart leaping up in the chest” (Poetic Knowledge, 50). He speaks of a knowledge which sees the essence of a thing and delights in its existence. This vision of the world draws the gazer into union with the things which he sees and loves. When the wonderer glimpses the gratuitousness of the universe, the fact that God did not have to create, but He did, his soul leaps in appreciation. The one who muses walks a fine line between poetry and philosophy, as Josef Pieper observes: “The philosopher, [Aquinas] . . . says, is related to the poet in that both are concerned with mirandum, with wonder, with marveling and with that which makes us marvel” (qtd. in Poetic Knowledge, 79). The eyes of the poet-philosopher see the world “as a vibrant arena of visible and invisible reality” (35). Through faith we glimpse the spiritual meaning of the material world.
When we make “linking earth to heaven” the goal of our thoughts, we transcend time (40). Taylor points to “the time lost in childhood play; the time that seems to vanish when lovers are together, alone; the hours that have simply slipped away during a meal where there was wine and lively conversation” (76). When we approach life from a place of rest and gratitude, we will be able to see the truth, beauty, and goodness of everyday life. Taylor observes that “we learn to love what is beautiful and in this way know also the true and the good” (75). Ubi caritas et amor, Deus ibi est. Where charity and love are, God is there.