204. Active vs. contemplative lives
204. ACTIVE VS. CONTEMPLATIVE LIVES
Why is contemplation higher than action? Isn’t action better for most people?
The contemplative life is . . . more excellent than the active life, and the Philosopher proves this by eight reasons.
The first is because the contemplative life becomes man according to that which is best in him, namely the intellect, and according to its proper objects, namely things intelligible; whereas the active life is occupied with externals. . . .
The second reason is because the contemplative life can be more continuous, although not as regards the highest degree of contemplation . . . wherefore Mary, by whom the contemplative life is signified, is described as sitting all the time at the Lord’s feet.
Thirdly, because the contemplative life is more delightful than the active; wherefore Augustine says that Martha was troubled, but Mary feasted.
Fourthly, because in the contemplative life man is more self-sufficient, since he needs fewer things for that purpose; wherefore it was said: Martha, Martha, thou art careful and art troubled about many things.
Fifthly, because the contemplative life is loved more for its own sake, while the active life is directed to something else. Hence it is written (Ps 26:4): One thing have I asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may see the delight of the Lord.
Sixthly, because the contemplative life consists in leisure and rest, according to Psalm 45:11, Be still and know that I am God.
Seventhly, because the contemplative life is according to divine things, whereas active life is according to human things; wherefore Augustine says: ‘In the beginning was the Word’: to Him was Mary hearkening; ‘The Word was made flesh’: Him was Martha serving.
Eighthly, because the contemplative life is according to that which is most proper to man, namely his intellect, whereas in the works of the active life the lower powers also, which are common to us and brutes, have their part. . . .
Our Lord adds a ninth reason (Lk 10:42) when He says: Mary hath chosen the best part, which shall not be taken away from her, which words Augustine expounds thus: Not ‘Thou hast chosen badly’ but ‘She has chosen better.’ Why better? Listen: ‘because it shall not be taken away from her.’ But the burden of necessity shall at length be taken from thee, whereas the sweetness of truth is eternal.
Yet in a restricted sense and in a particular case one should prefer the active life on account of the needs of the present life. Thus too the Philosopher says: It is better to be wise than to be rich, yet for one who is in need it is better to be rich. . . .
Sometimes a man is called away from the contemplative life to the works of the active life on account of some necessity of the present life yet not so as to be compelled to forsake contemplation altogether Hence Augustine says: The love of truth seeks a holy leisure, the demands of charity undertake an honest toil. . . . Hence it is clear that when a person is called from the contemplative life to the active life, this is done by way not of subtraction but of addition (II-II,182,1).
“Contemplation” here includes love (see #203, (3)), while “action” means “external action.” “The works of love” in external action derive their greatest value from their source and motive, which is always at least implicitly and unconsciously based on the contemplation of God and His nature as love.
As usual, St. Thomas’ reasons for his profoundly countercultural and controversial position are irrefutably logical, clear, commonsensical, and conversant with “the other side” of the coin (last two paragraphs). The Christian life is one coin, but contemplation of God, or “the practice of the [personal] presence of God” is its head, or face.