Is the Active Life preferable to the Contemplative?

Is the Active Life preferable to the Contemplative?

The Lord said: Mary hath chosen the best part, which shall not be taken away from her.[438] And by Mary is signified the contemplative life, which is consequently to be preferred to the active.

There is no reason why one thing should not be in itself more excellent than another while yet this latter is, for certain reasons, preferable to it. Absolutely speaking, then, the contemplative life is better than the active. And the Philosopher[439] alleges eight proofs of this. Firstly, that the contemplative life pertains to that which is best in a man, namely his intellect and its proper objects, i.e. intelligible truths, whereas the active life is concerned with external things. Hence Rachel, who typifies the contemplative life, is interpreted as meaning "the Beginning seen"; while Lia, who was blear-eyed, typifies, according to S. Gregory, the active life.[440]

Secondly, because the contemplative life can be more continuous, even though we cannot maintain our contemplation at its highest pitch; thus Mary, who is typical of the contemplative life, is depicted as sitting ever at the Lord's feet.

Thirdly, because the delights of the contemplative life surpass those of the active life; whence S. Augustine says[441]: "Martha was troubled, but Mary feasted."

Fourthly, because in the contemplative life a man is more independent, since for this kind of life he needs less; whence we read: Martha, Martha, thou art careful, and art troubled about many things.[442]

Fifthly, because the contemplative life is loved rather for its own sake, whereas the active life is directed towards an end other than itself; whence it is said in Ps. xxvi. 4: One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life.

Sixthly, because the contemplative life consists in a certain stillness and repose, as is said in Ps. xlv. 11: Be still, and see that I am God.

Seventhly, because the contemplative life is occupied with Divine things whereas the active life is occupied with human things; whence S. Augustine says[443]: "In the beginning was the Word: see What Mary heard! The Word was made Flesh; see to What Martha ministered!"

Eighthly, because the contemplative life pertains to that which is more 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 Boëthius 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.).