S. Gregory says[482]: "The active life precedes the contemplative in the order of time, for from good works a man pa.s.ses 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 G.o.d, the active life with the love of our neighbour. But love of G.o.d precedes love of our neighbour, for we have to love our neighbour for G.o.d"s sake.
But the contemplative life is not concerned with merely any kind of love of G.o.d, 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 pa.s.s 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 G.o.d 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 pa.s.sions 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 succ.u.mb 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 G.o.d, 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.
[439] _Ethics_, x. 7 and 8.
[440] _Moralia in Job_, vi. 18.
[441] _Of the Words of the Lord, Sermon_ ciii., _alias_ xxvi. 2.
[442] S. Luke x. 41.
[443] _Of the Words of the Lord, Sermon_ civ., _alias_ xxvii. 2.
[444] S. Luke x. 42.
[445] _Sermon_ ciii., _alias_ xxvi. 4.
[446] _Topica_, III., ii. 21.
[447] _Ibid._, III., i. 12.
[448] _Of the City of G.o.d_, xix. 19.
[449] ii. 1.
[450] Exod. xix. 21.
[451] _Hom._ III., _On Ezechiel_.
[452] _Of Consolation_, v. 2.
[453] _Hom._ III., _On Ezechiel_.
[454] 1 Cor. xii. 31.
[455] _Of the City of G.o.d_, xix. 19.
[456] Ps. xlvii. 9, 10, 15.
[457] 2 Cor. v. 15.
[458] Ps. xxvi. 5.
[459] _Moralia in Job_, vi. 18.
[460] _Of the City of G.o.d_, xix. 19.
[461] S. Luke x. 40.
[462] _Hom._ III., _On Ezechiel_.
[463] Rom. ix. 3.
[464] _Of Compunction_, i. 7.
[465] 1 Cor. iii. 8.
[466] _Hom._ XIV., _On Ezechiel_.
[467] _Tractat._, 124, _On St. John_, xxi. 22.
[468] _Hom._ XIV., _On Ezechiel_.
[469] _Hom._ XII., _On Ezechiel_.
[470] x.x.x. 24.
[471] Apoc. xxii. 17.
[472] Wisd. xv. 1-3.
[473] _Moralia in Job_, vi. 17.
[474] _Ibid._
[475] Ps. xlv. 11.