1. A thing is said to be meritorious because of the reward. But reward

is due to work, as S. Paul says: And every man shall receive his own reward according to his own labour. Labour, however, belongs to the active life, repose to the contemplative, as S. Gregory says: "Everyone who is converted to God must needs first labour in toil; he must take Lia—that is, that so he may arrive at 'the vision of the Beginning'—that is, the embraces of Rachel." Whence it seems as though the active life was more meritorious than the contemplative.

But while external toil makes for an increase of accidental reward, the increase of merit as regards essential reward consists mainly in charity, one proof of which is external toil undertaken for Christ's sake; but a much greater proof of this is given when a man puts aside all that pertains to this life and delights in giving himself up solely to Divine contemplation.

2. Again, contemplative life is in some sort the commencement of future bliss; and consequently the words of S. John: So will I have him to remain till I come, S. Augustine comments as follows: "This might be more fully expressed thus: May perfect actions, modelled on the example of My Passion, follow Me; but may contemplation begun here on earth remain till I come, to be perfected when I come"; and similarly S. Gregory says: "The contemplative life begins here below to be perfected in our heavenly home." But in that future life we shall not merit, but shall receive the reward of our merits. Consequently the contemplative life seems to have less of the ratio of merit than has the active life; but it has more of the ratio of reward.

But in the state of future bliss a man has arrived at his perfection and consequently there is no room left for merit; but if there were room left his merits would be more efficacious owing to the pre-eminence of his charity. The contemplation of this present life, however, has some accompanying imperfection, and consequently there is room for improvement; hence such contemplation does not destroy the idea of meriting but makes increase of merit in proportion as Divine charity is more and more exercised.

3. Lastly, S. Gregory says: "No sacrifice is more acceptable to God than zeal for souls." But zeal for souls means that a man gives himself up to the works of the active life. Whence it seems that the contemplative life is not more meritorious than the active.

But a sacrifice is spiritually offered to God when anything is presented to Him; and of all man's good things God specially accepts that of the human soul when offered to Him in sacrifice. But a man ought to offer to God first of all his own soul, according to the words of Ecclesiasticus: Have pity on thine own soul, pleasing God; secondly, the souls of others, according to the words: And he that heareth let him say: Come. But the more closely a man knits his own soul, or his neighbour's soul, to God, the more acceptable to God is his sacrifice; consequently it is more pleasing to God that a man should give his soul, and the souls of others, to contemplation than to action. When, then, S. Gregory says: "No sacrifice is more acceptable to God than zeal for souls," he does not mean that the merit of the active life is greater than that of the contemplative, but that it is more meritorious that a man should offer to God his own soul and the soul of others than that he should offer any other external gift whatsoever.

"But thou, our God, art gracious and true, patient, and ordering all things in mercy. For if we sin, we are Thine, knowing Thy greatness: and if we sin not, we know that we are counted with Thee. For to know Thee is perfect justice: and to know Thy justice, and Thy power, is the root of immortality."

III

Is the Active Life a Hindrance to the Contemplative Life?

S. Gregory says: "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: "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. But the active life implies anxiety: Martha, Martha, thou art careful, and art troubled about many things.

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: "Lia was blear-eyed and fruitful, for the active life, since occupied with toil, sees less clearly."