Josef Pieper Quotes

... the greatest menace to our capacity for contemplation is the incessant fabrication of tawdry empty stimuli which kill the receptivity of the soul.

Unless we regain the art of silence and insight, the ability for nonactivity, unless we substitute true leisure for our hectic amusements, we will destroy our culture and ourselves.

Leisure is only possible when we are at one with ourselves. We tend to overwork as a means of self-escape, as a way of trying to justify our existence.

Of course the world of work begins to become - threatens to become - our only world, to the exclusion of all else. The demands of the working world grow ever more total, grasping ever more completely the whole of human existence.

Repose, leisure, peace, belong among the elements of happiness. If we have not escaped from harried rush, from mad pursuit, from unrest, from the necessity of care, we are not happy. And what of contemplation? Its very premise is freedom from the fetters of workaday busyness. Moreover, it itself actualizes this freedom by virtue of being intuition.

If in this supreme test, in face of which the braggart falls silent and every heroic gesture is paralyzed, a man walks straight up to the cause of his fear and is not deterred from doing that which is good -- which ultimately means for the sake of God, and therefore not from ambition or from fear of being taken for a coward -- this man, and he alone, is truly brave.

Happiness,... even the smallest happiness, is like a step out of Time, and the greatest happiness is sharing in Eternity.

Only the silent hear and those who do not remain silent do not hear.

Unchaste abandon and the self-surrender of the soul to the world of sensuality paralyzes the primordial powers of the moral person: the ability to perceive, in silence, the call of reality, and to make, in the retreat of this silence, the decision appropriate to the concrete situation of concrete action.

Wonder is defined by Thomas [Aquinas] in the Summa Theologiae [I-II, Q. 32, a. 8], as the desiderium sciendi, the desire for knowledge, active longing to know.

What distinguishes - in both senses of that word - contemplation is rather this: it is a knowing which is inspired by love. "Without love there would be no contemplation." Contemplation is a loving attainment of awareness. It is intuition of the beloved object.

If God really became incarnate, and if His Incarnation can with justice compel man to change his life,then we have no alternative but to conceive of this Incarnation as something which is still present and which will remain present for all future time. ... What happens in the liturgical celebration of the Eucharist is something for which all religions of mankind have exressed longing, dimly sensed was coming, and as a rule even prefigured- the physical presence of the divine Logos made man, and the presence of his sacrificial death, in the midst of the congregation celebrating the mysteries.

The happy man needs nothing and no one. Not that he holds himself aloof, for indeed he is in harmony with everything and everyone; everything is "in him"; nothing can happen to him. The same may also be said for the contemplative person; he needs himself alone; he lacks nothing.

Material things have closed boundaries; they are not accessible, cannot be penetrated, by things outside themselves. But one's existence as a spiritual being involves being and remaining oneself and at the same time admitting and transforming into oneself the reality of the world. No other material thing can be present in the space occupied by a house, a tree, or a fountain pen. But where there is mind, the totality of things has room; it is "possible that in a single being the comprehensiveness of the whole universe may dwell.

No one can obtain felicity by pursuit. This explains why one of the elements of being happy is the feeling that a debt of gratitude is owed, a debt impossible to pay. Now, we do not owe gratitude to ourselves. To be conscious of gratitude is to acknowledge a gift.

Modern religious teaching have little or nothing to say about the place of prudence in life or in the hierarchy of virtues.

The happy life does not mean loving what we possess, but possessing what we love." Possession of the beloved, St. Thomas holds, takes place in an act of cognition, in seeing, in intuition, in contemplation.

...Enduring comprises a strong activity of the soul, namely, a vigorous grasping of and clinging to the good; and only from this stout-hearted activity can the strength to support the physical and spiritual suffering of injury and death be nourished.

The ultimate meaning of the active life is to make possible the happiness of contemplation.

The eye of perfected friendship with God is aware of deeper dimensions of reality, to which the eyes of the average man and the average Christian are not yet opened.

To be conscious of gratitude is to acknowledge a gift.

Being precedes Truth, and ... Truth precedes the Good.

Contemplation does not ignore the 'historical Gethsemane', does not ignore the mystery of evil, guilt and its bloody atonement. The happiness of contemplation is a true happiness, indeed the supreme happiness; but it is founded upon sorrow.

The delight we take in our senses is an implicit desire to know the ultimate reason for things, the highest cause. The desire for wisdom that philosophy etymologically is is a desire for the highest or divine causes. Philosophy culminates in theology. All other knowledge contains the seeds of contemplation of the divine.

Only those are called liberal or free which are concerned with knowledge; those which are concerned with utilitarian ends... are called servile...The question is... can man develop to the full as a functionary and a worker and nothing else; can a full human existence be contained within an exclusively workaday existence? Stated differently and translated back into our terms: is there such a thing as a liberal art?