Seeing that S. Bernard, in Sermon LX. on the Song of Solomon, has, as we have already pointed out, stated that the Contemplative outstrips the Active Life in the love of God, it is evident that the Contemplative, on the whole, is represented as a more excellent life. Thus the same Saint says,1 “What does it mean, brethren, that it is said, Mary chose the better part? Where are the charges which we are prone to bring against her, if perhaps all the while she willed only to condemn, as beyond the occasion, the anxieties of Martha ? Better is the churlishness of a man than a courteous woman. What becomes, then, of that saying, ‘ If any man serve Me, him will My Father honour ’?2 And again, ‘Whosoever will be great among you, let him be your minister .’3 In short, what comfort remains for the active sister, if we exalt the part of Mary, so as to take away all credit from her ? One of these two ways we must solve the difficulty. Mary’s choice is to be praised, because her part ought to be chosen by all, as far as possible ; or else we ought to find no fault in either, but remember that each in her vocation did the will of her Master. As David, who, going out and coming in, was ready to obey the orders of the King, cried out, ‘ My heart is ready, my heart is ready/ He made use of the expression twice, implying that his heart was ready for Godand for his neighbour’s service. That plainly is the best part which cannot be taken away ; that plainly is the best state which suffers no change, and is ready for every call. But he also performs a good part who labours in active service well ; and if his part is better who only waits upon God, yet his is best who unites both perfectly. However, I will add one observation, if, indeed, such a thing could for a moment be suspected in Martha. Does she not, in asking her sister to help her, seem to charge her with neglect? But the carnal man perceiveth not the things of the Spirit of God, if indeed he charges with idleness those who wait upon God. Let him hear that it is the best part, and abideth for ever. Does it not seem somewhat impertinent that those unpractised in the art of contemplation, should thus venture upon a region where the one thing needful is this occupation — this the one aim and the one life ?”
Further, “Two things are required in the intention, which we have called the countenance of the soul — the object, and the cause ; in other words, the purpose you have in view, and the reason for having it By these two, the beauty or foulness of the soul may be easily discerned.”4 Again, “To apply ourselves to something else besides Godand yet, nevertheless, through it to act for God, is the work of Martha, not of Mary. Far be it from me to blame the soul that acts thus. Yet I do not affirm that the soul which thus labours has arrived at the perfection of beauty. Such a soul is anxious and troubled about many things, and cannot but be soiled with the dust of earthly occupations. But that which removes the stain easily and quickly is the hour’s contemplation before God, the chaste intention and the answer of a good conscience before Him. But to seek God only for the sake of Himself alone, this is to have both cheeks fair, to have both things required for a pure intention, to have the proper and distinctive mark of the spouse, who can by a singular prerogative apply these words, 4 Thy cheeks are comely with rows of jewels.’5
44 Solitude and seclusion are names of misery ; but our place of seclusion should not be one of constraint, but a dwelling-place of peace ; the closed door, not that of a prison, but of a happy retreat. He who lives in communion with God, is never less alone than when alone. It is then, in effect, that he is able freely to enjoy his happiness. When he is alone, he can enjoy God in himself, and himself in God. Then in the light of truth, in the clear serenity of a clean heart, the pure conscience will freely open itself before Him, the memory will be filled with the thought of God, the understanding will be illumined, the heart will dilate itself with the enjoyment of the supreme good, so that human frailty will freely weep over its faults. This is. the object of this vocation, not to be confined on earth, but to dwell in Heaven — the world ever excluded, that you may be, as it were, enclosed in God.” “It is not idleness to rest in God ; it is the business of all businesses.” Thus S. Bernard.
By these quotations it will be seen that the Contemplative Life is considered superior to the Active : you have elsewhere other authorities on this subject which tend to the same view in this treatise, and especially in the chapter on the way our Lord fled from the multitude when they would have made Him a king, and from the thirty-second sermon of S. Bernard on the Song of Songs.
But which of these two kinds of life has the more worth ? God knows. Believe, however, that those who have the greater love have the greater reward ; but in the Contemplative Life it seems that the love of God preponderates. Its greatness consists in beholding God, enjoying God, conversing with God, knowing His will — all this appertains to the man of contemplation. The Contemplative Life is, indeed, a sort of foretaste of the Reward of our Eternal Country, however imperfectly or rarely this is realized. And as this, the Saints seem to have regarded it, and to have given it the higher place. But what does our Lord will concerning both these kinds of life. That as in one body there are many members, and all have not the same office, so we may serve God in His Church in divers manners; the same Spirit is not given to all, “for to one is given the word of wisdom,”6 etc. Let each one, then, remain in that vocation in which he was called : he that is fitted for contemplation, let him remain in it ; and he who devotes himself to the service of others, let him abide in it For the Lord, as He had said of Mary, that she had chosen the better part, so did He enjoin upon S. Peter, after the third time He had questioned his love for Him, that he should feed His sheep. And it is in this sense that S. Bernard is to be understood, when he says, “that Martha received the Lord into her house, because to her was entrusted the management of the house. Let all other helpers receive Christ according to the kind of ministry which they exercise ; let them receive Christ, serve Christ, minister to Him in His members. This one, in sick brethren ; that one, in the poor ; this one, in exercising hospitality towards guests and strangers : and all the while they are thus occupied in their various services, let Mary wait upon the Lord in stillness, seeing and tasting how sweet the Lord is.” Thus S. Bernard.7
You, then, if your state of life demand it, embrace with all your strength the Contemplative Life ; but let the Active Life precede it, and conduct you to it. Rejoice and give thanks to the Lord Jesus, you who are called to that part, which He calls the best
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