But all these arguments insist upon the occupation with external affairs which is but one feature in the active life, not upon its other feature—namely, its power to repress the passions.
Cajetan: But the five foolish virgins, having taken their lamps, did not take oil with them. But the wise took oil in their vessels with the lamps.[478]
By this oil is signified testimony to a man's goodness or love of God. For there is this difference between people who perform good works, that the only testimony which some men have to their goodness is without—namely, in the works themselves; within, however, they do not feel that they love God with their whole heart, that they repent of their sins because they are hateful to God, or that they love their neighbour for God's sake. But there are others who so perform good works that both their works that shine before men bear witness without to the good soul within, and also within their own conscience the Holy Spirit Himself testifies to their spirit that they are the sons of God; for such men feel that they love God with their whole heart, that they repent of their sins for God's sake, and that they love their neighbour and themselves for God's sake: in brief, they feel that God is the sole reason why they love, why they hope, fear, rejoice, or are sad: in a word, why they work both within and without: this is to have oil in one's own vessels (On S. Matt. xxv. 3, 4).
S. Augustine: See the life that Mary chose! Yet was she but a type of that life, she as yet possessed it not. For there are two kinds of life: one means delight; the other means a burden. And the burdensome one is toilsome, while the delightsome one is pleasurable. But enter thou within; seek not that delight without, lest ye swell with it and find yourself unable to enter by the narrow gate! See how Mary saw the Lord in the Flesh and heard the Lord by the voice of the Flesh—as ye have heard when the Epistle to the Hebrews has been read—as it were through a veil. (A new and living way which He hath dedicated to us through the veil, that is to say, His Flesh.[479]) But when we shall see Him face to Face there will be no "veil." Mary, then, sat—that is, she rested from toil—and she listened and she praised; but Martha was anxious about much serving. And the Lord said to her: Martha, Martha, thou art careful and art troubled about many things; but one thing is necessary[480] (Sermon, CCLVI., v. 6).
"Bless the Lord, O my soul: and let all that is within me bless His holy Name. Bless the Lord, O my soul, and never forget all He hath done for thee. Who forgiveth all thy iniquities: Who healeth all thy diseases. Who redeemeth thy life from destruction: Who crowneth thee with mercy and compassion. Who satisfieth thy desire with good things: thy youth shall be renewed like the eagle's. The Lord doth mercies, and judgment for all that suffer wrong. He hath made His ways known to Moses: His wills to the children of Israel. The Lord is compassionate and merciful: long suffering and plenteous in mercy. He will not always be angry: nor will He threaten for ever. He hath not dealt with us according to our sins: nor rewarded us according to our iniquities. For according to the height of the Heaven above the earth: He hath strengthened His mercy towards them that fear Him. As far as the east is from the west, so far hath He removed our iniquities from us. As a father hath compassion on his children, so hath the Lord compassion on them that fear Him: for He knoweth our frame. He remembereth that we are dust: man's days are as grass, as the flower of the field so shall he flourish."[481]
IV
Does the Active Life precede the Contemplative?
S. Gregory says[482]: "The active life precedes the contemplative in the order of time, for from good works a man passes 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.