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Chapter 57MedVC.1.57

Vita contemplativa praefertur activae

The Best Part Chosen

Bernard's authority is invoked to show that Mary's contemplative choice is to be preferred, and the apparent tension with scriptural praise of active service is resolved.

Since, then, from the earlier authority of Bernard — from his fiftieth sermon on the Song of Songs — you have it that those who contemplate are preferred to those who act in the love of God, it seems that the contemplative life is preferred to the active.✦ On this point the same Bernard says: "Yet what does it mean, brothers, that Mary is said to have chosen the best part?✦ Where now is that charge we are accustomed to bring against her — if perhaps someone should wish to judge the disturbance of Martha administering as an inequality?✦ "The wickedness of a man is better than a woman doing good." Where is that word: "If anyone serves me, my Father will honor him"?✦ And that other word: "The greatest among you will be your servant"?✦ Finally, what consolation is it to the one laboring — as if to mock her — to extol the sister's role? So I think one of two things follows: either Mary is praised for her choice because that part itself — as far as it depends on us — is to be chosen above all things; or certainly it is said that neither was lacking, and that she did not rush to judgment against either side.

Authorities Cited

A series of abbreviated source citations and references supporting the preceding argument.

But as for obedience — Bernard. , on Id. , on the Assumption. Of the Reverend. , " Mniih, XXIII, 11. — "^ I "" Bera. , on the Canticles. , Genesis.

The Best State of Mind

The best part is identified as a stable interior state that cannot be taken away, and the merely fleshly person cannot perceive the spirit's freedom.

Forty, ready for whichever of the two you need. For who has been as faithful as David, going out to the command and entering into the king's presence? Finally he says: My heart is made ready — not only once, but a second time — to be free for you and to serve my neighbors. Clearly this is the best part, which will not be taken away: this is the best state of mind, which will not be changed, wherever you may call it to. For the one who has served well gains a degree of merit; perhaps the one who has been free for God gains something even better; but the one who is perfect in both is best of all. There's one more thing I want to say, if only it's permissible to suspect this much about Martha.✦ For doesn't it seem that he considered her almost idle, when he asked that a helper be given to her?✦ But the person who is merely flesh does not perceive what belongs to the spirit of God at all — if perhaps someone, being free, reproaches a soul for its own attachment to leisure.✦

The Beauty of Intention

The best part is that which endures forever, and the soul's beauty or deformity is judged by its intention and motive, with a pure intention able to cleanse even worldly anxieties.

Let her hear, therefore, that this is the best part — the part that will remain forever.✦ For surely a soul that is entirely lacking in divine contemplation does not seem altogether unformed, in some sense, if it has entered that region where there is one work, one pursuit, one life for all? Likewise: there are two things in the intention — the focus, as we have said, of the soul. Two things are necessarily required: the thing and the cause — that is, what you intend, and why you intend it. From these two things, truly, the beauty or the deformity of the soul is judged. And further below: to direct your intention toward something other than God, yet on account of God, is not only the business of Mary but of Martha.✦ But far be it from me to have said that a soul of this kind has anything deformed about it; nor would I affirm that it has reached the perfection of beauty, since it is still anxious, still troubled by its attention to earthly affairs, and can't help being splattered by the fine dust of worldly deeds. Yet a pure intention and the honest examination of a good conscience before God will quickly and easily wipe that away — even in the hour of a holy death.

Seeking God Alone

To seek God for his own sake is the most beautiful intention, and true solitude with God is not misery but intimate joy.

Therefore, to seek God for his own sake alone is clearly to possess the most beautiful twofold character of intention; and this is the proper and special mark of the bride, to whom it rightly belongs by singular prerogative to hear: "Your cheeks are lovely, like the turtledove's."✦ "The same author: 'Solitude and seclusion are names of misery.'" But a cell should by no means be a place of forced confinement; rather, it should be a dwelling of peace, a door closed — not a hiding place, but a place of intimacy. For where God is, there one truly is not alone. 10. The same, easily and readily. One is less alone than when one is alone. For then one freely enjoys one's own joy; then one is fully oneself — both for enjoying God in oneself, and oneself in God.

The Contemplative Foretaste

In the calm of a pure heart the soul freely enjoys God, and Bernard's authorities show the contemplative life as a foretaste of heavenly reward and of greater merit.

Then in the light of truth, in the calm of a pure heart, a clean conscience opens of its own accord, and the memory of God freely pours itself in; and either the understanding is delighted and the affection enjoys its own good, or it freely bewails its own human frailty and failings. Because of this, in keeping with the purpose of your proposal, you who dwell in the heavens rather than in cells, having shut out the whole world from yourselves, you have enclosed yourselves wholly with God. The same author: 'Leisure is not to be free for God; on the contrary, it is the business of businesses.' Thus far Bernard, from these authorities, seems to show that the contemplative life is to be preferred to the active: and you have also had other authorities in this treatise that bear on this point, and also above and below in the chapter, 'How the Lord acted when they wanted to make him king,' from Bernard's thirty-second sermon on the Song of Songs. Which things are of greater merit, God knows. I would believe, however, that the one who is carried by greater love deserves more; yet in the contemplative life a person seems to be moved more toward love, and it is a very great thing to gaze upon God, to enjoy God, to converse with God, and to know his will: these are the things that pertain to the contemplative life. For this is a foretaste of the reward of our homeland, even though imperfectly and rarely. And this is what the saints seem to hold: namely, that the contemplative life is of greater merit than the active.

Diversity of Vocations

The Lord wills both states of life, and just as the body has many members, so each must serve in the vocation to which they are called.

But whatever the case may be, the Lord has a will for both states of life. And just as in one body the members don't all have the same function, so we, who are many in the Church, must serve the Lord in many ways; and the same spirit is not given to all, but to one is given the word of wisdom, and so on.✦1 Let each one, then, remain in that calling in which he was called; and let the one who is suited to contemplation abide in it, and let the one who is suited to the ministry of serving his neighbors exercise himself in that. For the Lord, just as he said here of Mary, that she chose the best part, so with Peter he entrusted his sheep, impressing this upon him three times under the testing of his love.✦✦2 And in this sense what Bernard writes can be understood, when he says: 'Let Martha receive the Lord into the house, since the management of the household has surely been entrusted to her.' And let the other helpers receive him as well, each one according to the quality of his ministry; let them welcome Christ, serve Christ, minister to him in his members — one among the sick brothers, another among the rest.3 — from Saint Theod—4 — where, among the poor, and among welcoming guests and strangers, let the one who is so diligent about constant ministry see how much Mary has leisure for the Lord, and let him see that the Lord is sweet.✦5

Exhortation to Contemplation

The reader is urged to embrace the wholeheartedly the contemplative life to which the Lord has called, the part declared best.

So far, Bernard. You, then—because your state demands it—take up the contemplative life with all your strength, having first set aside the active life of custom, through which one arrives at the contemplative life itself. And rejoice, and give thanks to the Lord Jesus, who has called you to this role—the one he declared to be the best.✦

Read the original Latin

Quia ergo in praecedenti auctoritate Bernardi ex sermone quinquagesimo super Caniica habuisti quod contemplantes praeferuntur activis in dilectione Dei; videtur quod contemplativa preeferatur activae. De quo idem Bernardus sic dicit *: " Quid tamen sibi vult, fratres, quod optimam partem Maria dicitur elegisse? Ubi jam erit quod adversus eam proferre solemus, si quando forte administrantis Marthae turbationem inffiqualitatem judicare voluerit? * Melior est iniquitas viri, quam benefaciens muliei'. Ubi erit illud ": Si quis mihi ministraverit, honorificavit eum pater meus? et illud ^: Qui major est vestrum, erit minisfer vester? Postremo, quae consolatio est laboranti, quasi in ejus suggillationem, partem sororis attollere? Unum igitur arbitror e duobus: ut aut de electione Maria laudetur, quod pars ipsa, quantum in nobis est, sit in omnibus ehgenda; aut certe ut neutrum defuisse dicatur, nec in partem ahquam praecipitasse sententiam.

sed ad obedientiampraei Bernard. , siiper Id. , de Assumpt. Virrj. , " Mniih, XXIII, 11. — "^ I "" Bera. , super Catit. , geim.

xl, ceptoris in utrumlibet sit parata. Quis enim sicut David 'fidelis, egrediens ad imperium etingrediens regis? Denique inquit *: Paratumcor meum, nonsemel tantum, sedetsecundo, etvacare tibi, et proximis ministrare. Hiec plane pars optima quae non auferetur: haec mens optima, quae non mutabitur, quocumque vocaveris eain. Bonum enim* acquirit gradum, qui bene ministraverit; forte meUorem, qui bene vacaverit Deo; optimum autem, qui prrfectus est in utroque. Inum autem dico adhuc, si tamen id de Martha hcet suspicari. Nonne enim quasi otiosam reputasse videtur, quam sibi dari petiit adjutricem? Sed carnahs est, et omnino non percipit ea quae sunt spiritus Dei, si quisforte vacantem animam sua de vacatione redarguit.

Audiat ergo optiraam esse hanc partem, quffi maneat in aeternum. Numquid enim non rudis quodammodo videtur anima, quae divinae contemplationis penitus expers, illam intraverit regionem, ubi hoc unum omnium opus, unum studium, eadem vita?" Idemi":" Duo quaedam in intentione, quam faciem animse dixerimus. necessario requiruntur: res, et causa; id est, quid intendas, et propter quid. Ex his sane duobus, animae vel decor, vel deformitas judicatur. " Et infra '^: " Porro intendere in aUud quam in Deum, tamen propter Deum, non so lum Mariae, sed Marthee negotium est. Absit autem, ut quae hujusmodi est, quidquam dixerira illam habere deforme; nec tamen ad perfectum affirmaverim pervenisse decoris, quippe quae adhuc solhcita est, etturbata erga plurimaj et non potestterrenorum actuum vel tenui pulvere non respergi. Quem tamen cito facileque deterget, vel in hora sanctae dormitionis, casta intentio, et bonae conscientiae interrogatio in Deum.

Igitur solum inquirere Deum propter ipsum solum, hoc plane est utramque bipartitoe intentionisfaciem habere pulcherrimara; atque id proprium ac speciale sponsae, cui merito singulari prcerogativa audire conveniat ^': Pulchrce sunt gence tuce, sicut turturis. " Idem •': " Solitudo et reclusio nomina miseriae sunt. Cella autem nequaquam debet esse reclusio necessitatis, sed domiciUum pacis, ostium clausum; non latebrae, sed secretum **. Cum quo enira Deus est, nunn. 10. Ilem facileinque. quam minus est solus, quam cum solus est. Tunc enim libere fruitur gaudio suo; tunc ipse suus est ad fruendum Deo in se, et se in Deo.

Tunc in luce veritatis, in sereno mundi cordis, ultro patet sibi pura conscientia, et libere se infundit affecta de Deo memoria; et vel iUuminatur intellectus, et bono suo fruitur afiectus, vel libere seipsura deflet humanfB fragilitatis defectus. Propter hoc secundum formam propositi vestri habitantes in coelis, potius quam in cellis, excluso a vobis toto saeculo, totos vos inclusistis cum Deo. " Idem *: " Otium non est vacare Deo; imo negotium negotiorum. " Hucusque Bernardus K His auctoritatibus videtur, quod vita contemplativa prasferatur activae: et etiam alias auctoritates habuisti inhoc traclatu, quae ad hoc ipsum faciunt, et etiam supra ^ sub capitulo, Quomodo Bominus fagit, quando turbcB voluerunt eum facere regem, ex sermone xxxii Bernardi super Cantica. Quae autem sint majoris meriti, Deus novit. Crederem tamen, quod qui majori amore fertur, magis meretur; sed in contemplativa videtur quis magis afTici ad amorem; et valde magnum est speculari Deum, frui Deo, conversari cum Deo, et ejus cognoscere voluntatem: quaa ad contemplativuai spectant. Haec enim est degustatio mercedis patriae, quamvis imperfecte et raro. Et hoc videntur tenere sancti, scilicet quod contemplativa sit majoris meriti, quam activa.

Sed quidquid sit, Dominus vult de utrisque. Et sicut multainuno corpore membra non eumdem actum habent; ita nos multos in Ecclesia multis modis Domino servire oportel, et non omnibus idem spiritus datur, sed ^ alii datur sermo sapientiw, etc. Unusquisque igitur * in ea vocatione, in qua vocatus est, maneat; et qui aptus est contemplationi, moretur in ea; qui vero ministerio proximorum, exerceat se in ipso. Nam et Dominus sicut hic dixit de Maria, quod optimam partem elegit, ita cum Petro suas oves recommendavit sub sui amoris examine, tribus ei vicibus hoc impressit. Et hoc sensu potest inteUigi quod Bernardus scribit, dicens ^: " Suscipiat Martha Dominum in domum, cui nimirum credita dispensatio est domus. Suscipiant et caeteri coadjutores ejus singuli, pro quaUtate ministern excipiant Christum, serviant Christo, ministreut ei in membris suis: ille in infirmis fratribus, ille ' Imo Guill. , a S. Tlieod. , ubi " I in pauperibus, ille in suscipiendis hospitibus et peregrinis: quibus ita soUiciUs circa frequens ministerium, videat Maria quantum ad Dominum vacet, et videat quoniam suavis est Dominus.

" Hucusque Bernardus. Tu igitur, quia status tuus illud exigit, contemplativam totis viribus assume, praemissa activa moris, per quam pervenitur ad ipsam. Et gaude, et gratias age Domino Jesu, qui ad hanc te partem vocavit, quam opUmam esse dixit

Scripture echoes

  1. ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  2. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  3. ↩Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me."
  4. ↩John.12.26 — If anyone serves me, let him follow me; and where I am, there my servant will be also. If anyone serves me, the Father will honor him.
  5. ↩Matt.23.11;Mark.9.35 — But the greatest among you will be your servant. Mark.9.35 — And sitting down, he called the Twelve and said to them, 'If anyone wants to be first, that person must be last of all and servant of all.'" Clearer, less gendered, and stronger as public speech.
  6. ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  7. ↩Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me."
  8. ↩1Cor.2.14 — But the natural person does not accept the things of the Spirit of God, for they are foolishness to him, and he is not able to understand them, because they are spiritually discerned.
  9. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  10. ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  11. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  12. ↩1Cor.12.8-1Cor.12.10 — For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit. 1Cor.12.9 — to another, faith by the same Spirit; and to another, gifts of healing by the one Spirit 1Cor.12.10 — to another the working of miracles, to another prophecy, to another the distinguishing of spirits, to another various kinds of tongues, to another the interpretation of tongues
  13. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  14. ↩John.21.15-John.21.17 — When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." John.21.16 — He said to him again a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.' John.21.17 — He said to him the third time, 'Simon son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' and he said to him, 'Lord, you know everything; you know that I love you.' Jesus said to him, 'Feed my sheep.'
  15. ↩Ps.34.9 — Taste and see that the LORD is good; blessed is the one who takes refuge in him.
  16. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.

Notes

  1. 1 ↩The phrase 'to one is given the word of wisdom, etc.' echoes 1 Corinthians 12:8–10, but the truncated Latin (ending with 'etc.') makes full identification uncertain.
  2. 2 ↩The reference to Mary choosing 'the best part' points to Luke 10:42. The threefold entrusting of sheep to Peter points to John 21:15–17. The compressed Latin weaves both together.
  3. 3 ↩The Latin 'pro quaUtate ministern' is corrupt; the translation assumes the intended sense is 'according to the quality of his ministry' (pro qualitate ministerii). The final words 'Imo Guill.' are uncertain and may be a scribal mark; they are omitted from the translation.
  4. 4 ↩The Latin ', a S. Tlieod.' is an abbreviated source citation, likely 'a Sancto Theodorito' or similar. The name is uncertain due to scribal abbreviation.
  5. 5 ↩The closing phrase 'suavis est Dominus' may echo Psalm 34:9 (Vulgate) or similar scriptural language about the sweetness of the Lord.

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