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when temporal good things are set before them, their minds are overwhelmed with joy; whether when such things are withdrawn they are over much grieved.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.