Although it has been several times touched upon, that in contemplation nothing should be sought but to wait upon God, and all else should be set aside, it must be remembered that this holds good only generally, but not always. For there are three reasons for which the sweet repose of contemplation should be for a time abandoned, and the Active Life entered upon.
The first cause is the good of souls, as you have seen above, in the chapter entitled “How the Contemplative Life precedes the Active,” from the eighteenth and sixtysecond sermons of S. Bernard on the Canticles. S. Bernard says also, “‘ Arise, my love, my fair one, and come away .’1 The Spouse testifies His great affection by the repetition of those terms of affection j for such repetition is a mark of love. And that He again calls the beloved to labour in the vineyard, shows His great anxiety for the salvation of souls. For the vines, you must know, are the souls.” And further on, “Yet, if I mistake not, I have not yet once named the Bride, but now, when she is to go to the vines, that they may produce the wine of charity.” Thus S. Bernard. The Bride, knowing the will of the Bridegroom, who is glowing with zeal for souls, goes forth at the time when there is need to labour, and afterwards returns to contemplation.
Another reason for interrupting contemplation, is some pressing duty. Thus, some one has to see to those under his charge, and therefore omits it. On this point S. Bernard says, speaking of his monks who tormented him by continual interruptions, “Rarely do I get an hour’s peace, because of their continual applications.” “I lay aside my devotion, lest I should give the appearance of impatience to the weak, for they are the Lord’s little ones who believe in Him, and I would not allow them to take offence from me. I may not use this power, but rather let them use me as it pleases them, if only they may be saved. They will spare me, if they have not spared me ; and I shall repose in the thought that they have not feared to disturb me for their necessities. I will do all I can for them, and in them I will serve my God, continuing to do so with charity unfeigned. I will not seek my own, nor will I consider what is profitable for myself. This only will I ask, that my service may be acceptable and fruitful, if haply I may thus be able in the evil day to find mercy before the eyes of their Father.” He says further, what bears upon both these causes of interruption, “I speak to you of my own experience ; if I have found that my advice is of service to any one, I have always been ready to forego my own rest and quiet. Thus, for instance, when, after speaking, I find the angry become meek, the proud humble, the weak brave; or else, those already meek, humble, and strong make progress in their respective graces, and become conscious of some improvement ; or if those who are perhaps lukewarm and dull about Divine things, are re-quickened by the fire of the Divine Word, and seem to wake out of their sleep ; or if those, who have deserted the fountain of wisdom, and hewn out for themselves cisterns of self-will which can hold no water, murmuring at every injunction, and complaining that the springs of devotion are dried up within their hearts, are brought back to the Fount again; if those, I say, prove that they have been refreshed by the dew of the Divine Word and by the gracious rain which God hath poured upon His inheritance, by becoming obedient and devout in all things : in such instances, I have never regretted interrupting the joy of contemplation. When I have found myself surrounded with such flowers and fruits of piety, I permitted myself patiently to be drawn from the embrace, as it were, of the sterile Rachel, to gather abundant fruits from Leah in the spiritual advancement of others. No, indeed, I regret not giving up my own delight and repose, to speak to others, when I see seed which I have sown germinate in them, or the fruits of righteousness increase. For ‘charity seeketh not her own / 1 and thus persuades me easily to prefer the benefit of others to the gratification of my own desires. To pray, read, write, meditate, and all the other benefits of spiritual exercises, I have counted them all but loss on accountof you.” a Thus S. Bernard.
The third reason for leaving contemplation is, when the soul, through the withdrawal of the Spouse (no unwonted experience), perceives no longer its accustomed consolations. For the Spouse goes and comes as He will, as you have learnt from Chapter XXXV., entitled “How the Lord withdrew, when the Multitude wanted to make Him a King.” When, then, He retires, the soul languishes with desire, and recalls Him with all her might, as the spouse in the Canticles : “Return, return, my well-beloved.” And when He does not at once return, she calls His companions, that is, the angels, and says, “I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell Him that I am sick of love .” 8 If He does not deign to return, the soul, knowing thereby the will of the Spouse, returns to active employment, thus to produce fruits for the Spouse. The man of contemplation knows not idleness. Thus the spouse says, “Stay me with flowers, compass me with apples, for I languish with love.” Concerning this, S. Bernard says,2 “The flower is faith, the fruit is good works. You observe the order is true to the similitude : faith precedes works, as flowers go before fruits. 4 Without faith, it is impossible to please God /3 according to the testimony of S. Paul ; and further, 4 Whatsoever is not of faith, is sin .’4 Thus no fruit without the flower, no good work without faith; ‘faith/ on the other hand,5 without works is dead / 4 like unto the useless flower which bears no fruit. Therefore, of good works, faith unfeigned is the root ; and the soul, accustomed to contemplation, will receive consolation, as often as the light of contemplation is for the time withdrawn. Who is there, I will not say continually, but even for a long time, during this life in the body, enjoys the light of contemplation ? But, as I have said, as often as any one falls from contemplation, he should betake himself to the Active Life; for the two are not far apart, they are companions, nay, sisters, living in the same dwelling, like Martha and Mary. Moreover, if one falls from the brightness of contemplation, one must not suffer oneself to roll over into the darkness of sin or the idleness of sloth ; but we must remain in the light of good works, for you know good works have also a light. 4 Let your light ’ (says our Lord) 4 shine before men;’ that is, the light of the good works which they behold in you.” Thus far S. Bernard.
Notes: i Cor. xiii. 5 — Serm. li. in Cant — Song of Sol. v. &.
Here, then, are the three reasons for which the sweetness of contemplation should be left, and the Active Life resumed, altogether against the choice of the Contemplative, but in accordance with the dispensation of God. And you have to remark, that contemplation must only be omitted for a time, and be returned to again. This is a further evidence that the Contemplative excels the Active Life.
Well, then, thanks be to God ! We have concluded this treatise on Contemplation. It is a matter of some length, but very useful; and you can draw from it many other lessons on the exercises of the spiritual life in general. Therefore read it diligently, and try to accomplish faithfully what is prescribed ; and remember that the teaching in this treatise is not mine, but S. Bernard’s. What I have said will be sufficient for your purpose
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