Section 25
89. Isn't there a conflict between action and contemplation, between our daily banalities and work and the sublime nature of prayer?
After St. Augustine's conversion, he decided to live solely for God. "Now I love you alone ... I am ready to serve you In following Christ and ultimately accepting the role of bishop, albeit with much concern about his own ability to fulfill that office, Augustine learned to manage his time of work and prayer in such a way that they were not in conflict with each other. In fact, since he was obeying the Church by accepting the burden of being a bishop, he knew that there could be no conflict. He was certain that he was fulfilling God's will.289
He mastered the art of time management, protecting his prayertime with zeal. "Love of truth seeks pious recreation of leisure, while love's demands take up duty out of justice. If such a burden is not imposed, then one should spend time in search and perception of truth. But in this case, delight in the truth should never be abandoned altogether, or its sweet taste will dissipate and duty will become oppression. 11291
That was Augustine's general rule: contemplative search for God without neglecting the demands of justice and charity toward neighbor and society. More precisely, though, the Bishop of Hippo distinguishes three styles of life with their respective degrees of contemplation and work: "Regarding the three kinds of life: contemplative, active, and active-contemplative, although a man may live a life of unimpaired faith and attain to the eternal reward in any one of them, there is a difference between what is held for love of the truth and what is expended in the duty of charity. One may not be so surrendered to contemplation that he neglects caring for his neighbor, nor so given over to the active life, that he never contemplates God ... The love of truth requires holy repose, and the requirements of charity rightful employment.""'
"Man's mind has been offered a few talents. One is active, while the other is contemplative: one by which man takes to the path, the other by which man reaches the goal; the one with which man works so that his heart be purified in order to see God, and the other by which man disengages himself in order to see God. The first talent has to do with the laws of behavior in his temporal life, the second, with the law which regards eternal life. Thus, one works while the other rests, since the first brings about the purgation of sins, and the second moves about in the light purgation brings. Just as the one is employed in the work of good conversation, so, too, the other subsists in faith, is witnessed by only a few, through a glass darkly, and only partially in a sort of vision of unchanging truth.
"These two talents are represented by the two wives of Jacob ... Leah is translated as `working,' while Rachel means `the first seen principle.' And this helps us understand, if we pay close attention, that the three Gospel writers, with unsurpassed richness, have treated our Lord's temporal affairs as well as his sayings, which were primarily meant to orient and shape our affairs in this present life, by stressing this talent. Yet John narrates far fewer of the Lord's doings; rather, he reports the greater treasury of the words he spoke with more accuracy. Above all, he concentrates on those things that would bring us to the knowledge of the Trinity and the beatitude of eternal life. To this end, he laid it all out by stressing the contemplative talent."'
"Clearly, both action and contemplation are necessary so long as we are in this world. No one will deny that. He frequently refers to Martha and Mary, the sisters of Lazarus, as the paradigms for action and contemplation and, in doing so, directs our attention to the distinction our Lord makes between them: both are good, one is better. One is temporal and made of many parts; the other is one and integrates our entire life.
"Martha and Mary were two sisters by blood and by religion. Both cleaved to the Lord, both served the Lord with one heart while he was present in the flesh. Martha received him as a guest according to the usual custom. Yet the servant received her Lord, the sick her Savior, the creature her Creator. And she received him to feed him in the body while she was fed in the spirit.
"But let's get to the point proposed regarding unity. Martha, busy preparing and setting up to serve the Lord, was absorbed in her many services. Her sister, Mary, on the other hand, was being fed by the Lord. In a certain sense, she abandoned her sister to her many toils, and sat at the Lord's feet, hearing his Word in quiet.
"Martha was disturbed while Mary was feasting; one organizing many things, the other with her eyes on the One. Yet both tasks were good. But which one, should we say, was better? We have the One whom we may ask. Let's listen to him together.
"Martha appeals to her Guest, and places her reverent grievance before the judge, claiming her sister abandoned her, and refused to help her when she was overwhelmed with serving. The Lord gave his judgment in front of Mary without any interjection from her. Mary, in her repose, deferred judgment to her judge and chose not to answer. Indeed, if she were preparing a defense of words, she would have had to distract her earnest attention. Thus, the Lord, who found words no hurdle, since he was the Word, responded. With what? Martha, Martha. The repetition of the name is a sign of love, or perhaps as a way to get her attention, he says her name twice ... You busy yourself with so many things, but only one is necessary, for the meaning of `one thing' is not `one work,' such as a single task, but one, needful, expedient, thing is necessary, and Martha has chosen it.
"Consider this `one thing,' brethren, and see if anything pleases but this `oneness,' even if amongst a multitude of things. Consider what a great number you are, thanks to God's mercy. But if you did not take care of this `one thing,' who could put up with you? Why this silence if there are so many of you? Because where there is `oneness,' there is a people. Take the `oneness' away, and it becomes a throng.
"Thus, Mary has chosen the better part, and it shall not be taken from her. She chose what will last forever, `and it shall not be taken from her.' She wanted to busy herself with `one thing' ... The Lord did not rebuke Martha's work; he simply distinguished between the two works. The work made up of any things is passing, the work made up of the `one thing' abides forever. Labor shall be taken from you so you might rest, for you are still out on the sea. Mary, though, has already made it to port."293