peculiar to man--namely, his intellect--whereas in the works of the
active life our inferior powers--those, namely, which we share with the
brute creation--have a part; whence, in Ps. xxxv. 7, after saying:
_Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what
belongs to men alone: _In Thy light we shall see light._
And the Lord Himself gives a ninth reason when He says: _Mary hath
chosen the best part which shall not be taken away from her_,[444] words
which S. Augustine thus expounds: "Not that thou, Martha, hast chosen
badly, but that Mary hath chosen better; and see in what sense she hath
chosen better: because it _shall not be taken away from her_; for from
thee shall one day be taken away the burden of necessity; but eternal is
the sweetness of truth."[445]
But in a certain sense, and in certain cases, the active life is to be
chosen in preference to the contemplative, and this by reason of the
needs of this present life; as also the Philosopher says: "To practise
philosophy is better than to become rich; but to become rich is better
for one who suffers need."[446]
Some, however, think that the active life is preferable to the
contemplative, thus:
1. "The lot which falls to the better people seems to be the more
honourable and better," as the Philosopher says.[447] But the active
life is the lot of those who are in the higher position--of prelates,
for instance, who are placed in honourable and powerful positions; thus
S. Augustine says[448]: "In the life of action we must not love the
honour which belongs to this life, nor its power." Whence it would seem
that the active life is preferable to the contemplative.
But it is not the active life only which belongs to prelates,
they must needs excel in the contemplative life; whence S.
Gregory says in his _Pastoral Rule_[449]: "Let the superior be
foremost in action, but before all let him be uplifted in
contemplation."
2. Again, in all acts and habits the control belongs to the more
important: the soldier, for instance--as being higher placed--directs
the saddle-maker. But it is the active life which directs and controls
the contemplative, as is clear from the words addressed to Moses: _Go
down and charge the people, lest they should have a mind to pass the
limits to see the Lord._[450] The active life is therefore more
important than the contemplative.
But the contemplative life consists in a certain liberty of
spirit; for S. Gregory says[451]: "The contemplative life means
passing over to a certain liberty of spirit since in it a man
thinks not of temporal but of eternal things." Similarly
Boethius says[452]: "The human soul must needs be free when
occupied with the thought of the Divine Mind; not so when
distracted with the things of the body." From all this it is
clear that the active life does not directly guide the
contemplative, but by preparing the way for it it does direct
certain works pertaining to the contemplative life, and in this
sense the active life is rather the servant than the master of
the contemplative. And this S. Gregory expresses when he says:
"The active life is termed a service, the contemplative life
freedom."[453]
3. Lastly, no one should be withdrawn from what is greater in order to
apply himself to what is less; thus the Apostle says: _Be zealous for
the better gifts._[454] But some are withdrawn from the contemplative
state of life and are made to busy themselves with the affairs of the
active life; this is the case, for instance, with those who are placed
in positions of authority. Whence it seems that the active life is of
more importance than the contemplative.
But though a man may happen to be called away from contemplation
to the works of the active life owing to the needs of the
present life, yet he is not thereby compelled completely to
relinquish his contemplation. Hence S. Augustine says:[455] "The
love of truth asks for a holy leisure; the demands of charity
undertake honest toil--that, namely, of the active life. And if
no one imposes this latter burden on us, then we must devote
ourselves to the study and contemplation of the truth; if,
however, such a burden is imposed upon us, then must we
undertake it because of the demands of charity. Yet not even
then are we altogether to resign the joys flowing from the
contemplation of truth, lest the sweetness of such contemplation
be withdrawn from us and the burden we have assumed crush us."
Whence it appears that when a man is called from the
contemplative to the active life it is not so much that
something is withdrawn from him, but that an additional burden
is imposed upon him.
"As we have heard, so have we seen, in the city of the Lord of
Hosts, in the city of our God: God hath founded it for ever. We
have received Thy mercy, O God, in the midst of Thy temple. For
this is God, our God unto eternity, and for ever and ever: He
shall rule us for evermore."[456]
_Cajetan:_ Those whose duty it is to instruct others in spiritual
progress should note that they are bound to take great pains to exercise
them in the active life before they urge them to ascend the heights of
contemplation. For they must learn to subdue their passions by acquiring
habits of meekness, patience, generosity, humility, and tranquillity of
soul, before they ascend to the contemplative life. Through lack of
this, many, not so much walking in the way of God as leaping along it,
find themselves--after they have spent the greater portion of their life
in contemplation--devoid of virtue, impatient, irascible, and proud, if
one but so much as touch them on this point! Such people have neither
the active nor the contemplative life, nor even a mixture of the two;
they have built upon sand! And would that such cases were rare! (_on_ 2.
182. 1 2.).
* * * * *
_S. Augustine:_ Terrified by my sins and my weight of misery I was
disturbed within my soul and meditated flight into solitude. But Thou
didst forbid it and didst strengthen me and say: _Christ died for all,
that they also who live may not now live to themselves, but unto Him Who
died for them and rose again._[457] Behold, O Lord, I cast my care upon
Thee so that I may live, and I will meditate on the wondrous things of
Thy law. Thou knowest my lack of skill and my weakness; teach me and
heal me! He--Thine Only-Begotten Son--in Whom lie hid all the treasures
of wisdom and knowledge, He redeemed me with His blood. _Let not the
proud calumniate me!_ When I think of my Ransom then I eat and I drink,
and I pray, and in my poverty I yearn to be filled with Him, to be among
those who _eat and are filled_ and they _praise the Lord who seek Him_
(_Conf._, X., xliii. 70).
* * * * *
_S. Augustine: He hath hid me in His tabernacle in the day of
evils._[458]
Wherefore without any arrogance have I sought for That One Thing,
neither doth my soul reproach me, saying: Why do you seek after It? From
whom do you seek It? Do you, a sinner, wickedly dare to ask something of
God? Do you, weak man, of unclean heart, dare to hope that you will one
day attain to the contemplation of God? I dare! Not indeed of myself,
but because of His pleasure in me; not out of presumptuous trust in
myself, but from confidence in His promise. For will He Who gave such a
pledge to the pilgrim desert him when he comes to Him? _For He hath hid
me in His tabernacle in the day of evils_ (_Enarr. in Ps._ xxvi.).
II
Is the Active Life more Meritorious than the Contemplative?
S. Gregory says[459]: "Great are the merits of the active life, but they
are surpassed by those of the contemplative life."
The source of merit is charity. Charity, however, consists in the love
of God and of our neighbour; and to love God is, in itself, more
meritorious than to love our neighbour. Consequently that which more
directly pertains to the love of God is more meritorious in its nature
than something that directly pertains to the love of our neighbour for
God's sake. The contemplative life, however, directly and immediately
pertains to the love of God, as S. Augustine says[460]: "The love of
truth asks for a holy leisure; that is the contemplative life," and this
truth is the Divine Truth on Which the contemplative life is centred.
The active life, on the other hand, is more immediately concerned with
the love of our neighbour, it is _busy about much serving_.[461] Hence
of its very nature the contemplative life is more meritorious than the
active, as is well expressed by S. Gregory[462] when he says: "The
contemplative life is more meritorious than the active, for the latter
toils in the wear and tear of present work by which it must needs help
its neighbour; whereas the former, by a certain inward savour, already
has a foretaste of the repose to come"--that is, in the contemplation of
God.
It may, however, chance that one man derives greater merit from the
works of the active life than another does from his contemplative life;
as, for example, when, from the superabundance of the Divine love, in
order to fulfil God's will, and for His greater glory, a man is content
to be separated for a space from the sweetness of Divine contemplation,
as the Apostle says: _I wished myself to be an anathema from Christ for
my brethren._[463] On these words S. Chrysostom[464] comments thus: "The
love of Christ had so completely taken possession of his heart that he
could even despise that which he desired beyond all things--namely, to
be with Christ--and that because it was pleasing to Christ."
Yet some maintain that the active life is more meritorious than the
contemplative, thus:
1. A thing is said to be meritorious because of the reward. But reward
is due to work, as S. Paul says: _And every man shall receive his own
reward according to his own labour._[465] Labour, however, belongs to
the active life, repose to the contemplative, as S. Gregory says[466]:
"Everyone who is converted to God must needs first labour in toil; he
must take Lia--that is, that so he may arrive at 'the vision of the
Beginning'--that is, the embraces of Rachel." Whence it seems as though
the active life was more meritorious than the contemplative.
But while external toil makes for an increase of accidental
reward, the increase of merit as regards essential reward
consists mainly in charity, one proof of which is external toil
undertaken for Christ's sake; but a much greater proof of this
is given when a man puts aside all that pertains to this life
and delights in giving himself up solely to Divine
contemplation.
2. Again, contemplative life is in some sort the commencement of future
bliss; and consequently the words of S. John: _So will I have him to
remain till I come_, S. Augustine comments as follows: "This might be
more fully expressed thus: May perfect actions, modelled on the example
of My Passion, follow Me; but may contemplation begun here on earth
remain till I come, to be perfected when I come"[467]; and similarly S.
Gregory says[468]: "The contemplative life begins here below to be
perfected in our heavenly home." But in that future life we shall not
merit, but shall receive the reward of our merits. Consequently the
contemplative life seems to have less of the ratio of merit than has the
active life; but it has more of the ratio of reward.
But in the state of future bliss a man has arrived at his
perfection and consequently there is no room left for merit; but
if there were room left his merits would be more efficacious
owing to the pre-eminence of his charity. The contemplation of
this present life, however, has some accompanying imperfection,
and consequently there is room for improvement; hence such
contemplation does not destroy the idea of meriting but makes
increase of merit in proportion as Divine charity is more and
more exercised.
3. Lastly, S. Gregory says[469]: "No sacrifice is more acceptable to God
than zeal for souls." But zeal for souls means that a man gives himself
up to the works of the active life. Whence it seems that the
contemplative life is not more meritorious than the active.
But a sacrifice is spiritually offered to God when anything is
presented to Him; and of all man's good things God specially
accepts that of the human soul when offered to Him in sacrifice.
But a man ought to offer to God first of all his own soul,
according to the words of Ecclesiasticus[470]: _Have pity on
thine own soul, pleasing God_; secondly, the souls of others,
according to the words: _And he that heareth let him say:
Come._[471] But the more closely a man knits his own soul, or
his neighbour's soul, to God, the more acceptable to God is his
sacrifice; consequently it is more pleasing to God that a man
should give his soul, and the souls of others, to contemplation
than to action. When, then, S. Gregory says: "No sacrifice is
more acceptable to God than zeal for souls," he does not mean
that the merit of the active life is greater than that of the
contemplative, but that it is more meritorious that a man should
offer to God his own soul and the soul of others than that he
should offer any other external gift whatsoever.
"But thou, our God, art gracious and true, patient, and ordering
all things in mercy. For if we sin, we are Thine, knowing Thy
greatness: and if we sin not, we know that we are counted with
Thee. For to know Thee is perfect justice: and to know Thy
justice, and Thy power, is the root of immortality."[472]
III
Is the Active Life a Hindrance to the Contemplative Life?
S. Gregory says[473]: "They who would hold the citadel of contemplation
must first needs exercise themselves on the battle-field of toil."
We may consider the active life from two points of view. For we may
first of all consider the actual occupation with, and practice of,
external works; and from this point of view it is clear that the active
life is a hindrance to the contemplative, for it is impossible for a man
to be simultaneously occupied with external works, and yet at leisure
for Divine contemplation.
But we may also consider the active life from the standpoint of the
harmony and order which it introduces into the interior passions of the
soul; and from this point of view the active life is an assistance to
contemplation since this latter is hindered by the disturbance arising
from the passions. Thus S. Gregory says[474]: "They who would hold the
citadel of contemplation must first needs exercise themselves on the
battle-field of toil; they must learn, forsooth, whether they still do
harm to their neighbours, whether they bear with equanimity the harm
their neighbours may do them; whether, when temporal good things are set
before them, their minds are overwhelmed with joy; whether when such
things are withdrawn they are over much grieved. And lastly, they must
ask themselves whether, when they withdraw within upon themselves and
search into the things of the spirit, they do not carry with them the
shadows of things corporeal, or whether, if perchance they have touched
upon them, they discreetly repel them."
Thus, then, the exercises of the active life are conducive to
contemplation, for they still those interior passions whence arise those
imaginations which serve as a hindrance to contemplation.
Some, however, maintain that the active life is a hindrance to the
contemplative, thus:
1. A certain stillness of mind is needful for contemplation, as the
Psalmist says: _Be still and see that I am God._[475] But the active
life implies anxiety: _Martha, Martha, thou art careful, and art
troubled about many things._[476]
2. Again, a certain clearness of vision is called for in the
contemplative life. But the active life hinders this clearness of
vision, for S. Gregory says[477]: "Lia was blear-eyed and fruitful, for
the active life, since occupied with toil, sees less clearly."
3. And lastly, things that are contrary hinder one another. But the
active and the contemplative life are contrary to one another; for the
active life is occupied with many things, whereas the contemplative life
dwells upon one object of contemplation; they are, then, in opposite
camps.
But all these arguments insist upon the occupation with external
affairs which is but one feature in the active life, not upon
its other feature--namely, its power to repress the passions.
* * * * *
_Cajetan: But the five foolish virgins, having taken their lamps, did
not take oil with them. But the wise took oil in their vessels with the
lamps._[478]
By this oil is signified testimony to a man's goodness or love of God.
For there is this difference between people who perform good works, that
the only testimony which some men have to their goodness is
without--namely, in the works themselves; within, however, they do not
feel that they love God with their whole heart, that they repent of
their sins because they are hateful to God, or that they love their
neighbour for God's sake. But there are others who so perform good works
that both their works that shine before men bear witness without to the
good soul within, and also within their own conscience the Holy Spirit
Himself testifies to their spirit that they are the sons of God; for
such men feel that they love God with their whole heart, that they
repent of their sins for God's sake, and that they love their neighbour
and themselves for God's sake: in brief, they feel that God is the sole
reason why they love, why they hope, fear, rejoice, or are sad: in a
word, why they work both within and without: this is to have oil in
one's own vessels (_On S. Matt._ xxv. 3, 4).
_S. Augustine:_ See the life that Mary chose! Yet was she but a type of
that life, she as yet possessed it not. For there are two kinds of life:
one means delight; the other means a burden. And the burdensome one is
toilsome, while the delightsome one is pleasurable. But enter thou
within; seek not that delight without, lest ye swell with it and find
yourself unable to enter by the narrow gate! See how Mary saw the Lord
in the Flesh and heard the Lord by the voice of the Flesh--as ye have
heard when the Epistle to the Hebrews has been read--as it were through
a veil. (_A new and living way which He hath dedicated to us through the
veil, that is to say, His Flesh_.[479]) But when we shall see Him face
to Face there will be no "veil." Mary, then, sat--that is, she rested
from toil--and she listened and she praised; but Martha was anxious
about much serving. And the Lord said to her: _Martha, Martha, thou art
careful and art troubled about many things; but one thing is
necessary[480]_ (_Sermon_, CCLVI., v. 6).
"Bless the Lord, O my soul: and let all that is within me bless
His holy Name. Bless the Lord, O my soul, and never forget all
He hath done for thee. Who forgiveth all thy iniquities: Who
healeth all thy diseases. Who redeemeth thy life from
destruction: Who crowneth thee with mercy and compassion. Who
satisfieth thy desire with good things: thy youth shall be
renewed like the eagle's. The Lord doth mercies, and judgment
for all that suffer wrong. He hath made His ways known to Moses:
His wills to the children of Israel. The Lord is compassionate
and merciful: long suffering and plenteous in mercy. He will not
always be angry: nor will He threaten for ever. He hath not
dealt with us according to our sins: nor rewarded us according
to our iniquities. For according to the height of the Heaven
above the earth: He hath strengthened His mercy towards them
that fear Him. As far as the east is from the west, so far hath
He removed our iniquities from us. As a father hath compassion
on his children, so hath the Lord compassion on them that fear
Him: for He knoweth our frame. He remembereth that we are dust:
man's days are as grass, as the flower of the field so shall he
flourish."[481]
IV
Does the Active Life precede the Contemplative?
S. Gregory says[482]: "The active life precedes the contemplative in the
order of time, for from good works a man passes to contemplation."
One thing may precede another in two ways: firstly by its very nature;
and in this sense the contemplative life precedes the active in that it
is occupied with chiefer and better things, and hence it both moves and
directs the active life. For, as S. Augustine says,[483] the higher
reason, which is destined for contemplation, is compared to the lower
reason, which is destined for action, as man is compared to woman--she
is to be governed by him.
But secondly, one thing may be prior to another as far as we are
concerned, it may, that is, precede it in the way of generation. And in
this sense the active life precedes the contemplative, for it conduces
to it, as we have already said. In the order of generation disposition
to a nature precedes that nature, though that nature is, simply speaking
and considered in itself, prior to the disposition to it.
But some maintain that the active life does not precede the
contemplative, thus:
1. The contemplative life is directly concerned with the love of God,
the active life with the love of our neighbour. But love of God precedes
love of our neighbour, for we have to love our neighbour for God's sake.
But the contemplative life is not concerned with merely any kind
of love of God, but with the perfect love of Him; the active
life, on the contrary, is necessary for any kind of love of our
neighbour, for S. Gregory says[484]: "Without the contemplative
life men can gain admittance to their heavenly home if they have
not neglected the good works they could have done; but they
cannot enter without the active life, if they neglect the good
works they could do." Whence it appears that the active life
precedes the contemplative in the sense that that which is
common to everybody precedes in the order of generation that
which is peculiar to the perfect.
2. Again, S. Gregory says[485]: "You must know that just as the right
procedure is for a man to pass from the active to the contemplative
life; so, too, it is often profitable to the soul to return to the
active life." Consequently the active life is not absolutely speaking
prior to the contemplative.
But while we proceed from the active life to the contemplative
by way of generation, we return from the contemplative to the
active by way of direction, in order, that is, that our active
life may be directed by the contemplative; just in the same way
as habits are generated by acts and then, as is said in the
_Ethics_, when the habit is formed we act still more
perfectly.[486]
3. Lastly, things which accord with different characters do not seem to
be necessarily related. But the active and contemplative life are suited
to different characters; thus S. Gregory says[487]: "It often happens
that men who could have given themselves to peaceful contemplation of
God have been burdened with external occupations and so have made
shipwreck; while, on the contrary, men who could have lived well had
they been occupied with human concerns, have been slain by the sword of
their life of repose." Consequently the active life does not seem to
precede the contemplative.
But those who are subject to the influx of their passions
because of their natural eagerness in action, are for that very
reason more suited for the active life, and this because of the
restlessness of their temperament. Hence S. Gregory says[488]:
"Some are so restless that if they desist from work they suffer
grievously, for the more free they are to think the worse
interior tumults they have to endure." Some, on the contrary,
have a natural purity of soul and a reposefulness which renders
them fit for the contemplative life; if such men were to be
applied wholly to the active life they would incur great loss.
Hence S. Gregory says[489]: "Some men are of so slothful a
disposition that if they undertake any work they succumb at the
very outset." But he adds: "Yet often love stirs up even
slothful souls to work, and fear exercises a restraining
influence on souls which suffer a disturbing influence in their
contemplation." Hence even those who are more suited for the
active life, may, by the exercise of it, be prepared for the
contemplative; and, on the contrary, those who are more suited
for the contemplative life may profitably undertake the labours
proper to the active life, that so they may be rendered still
more fit for contemplation.
"I have cried to Thee, for Thou, O God, hast heard me: O incline
Thy ear unto me, and hear my words. Show forth Thy wonderful
mercies; Thou Who savest them that trust in Thee. From them that
resist Thy right hand keep me, as the apple of Thy eye. Protect
me under the shadow of Thy wings."[490]
FOOTNOTES:
[438] S. Luke x. 42.