If there were no other reason for humility besides the poverty of the human condition, then I would wonder why those who have never experienced the corruption of sin should be humble. For surely our Lord Jesus Christ, our Lady, and the saints and the angels of heaven are forever free of sin and its effects. Yet our Lord Jesus Christ himself calls us in the Gospel to the perfection of every virtue when he says that we are to be perfect by grace as he is by nature. And so this must include the virtue of humility.1
CHAPTER 16
That a sinner truly converted and called to contemplation comes to perfection most quickly through contemplation; that it is the surest way to obtain God’s forgiveness from sin.
No matter how grievously a man has sinned, he can repent and amend his life. And if he feels God’s grace drawing him on to a contemplative life (having faithfully followed the guidance of his spiritual father and counselor), let no one dare call him presumptuous for reaching out to God in the darkness of that cloud of unknowing with the humble desire of his love. For did not our Lord say to Mary, who represents all repentant sinners called to contemplation: “Your sins are forgiven.”1 Do you think he said this only because she was so mindful of her past sins; or because of the humility she felt at the sight of her misery; or because her sorrow was so great? No, it was because “she loved much.”
Mark this well. For in this you can see how powerful with God that secret contemplative love is. It is more powerful, I can assure you, than anything else.2 Yet at the same time, Mary was certainly filled with remorse, wept much for her past sins, and was deeply humiliated at the thought of her wretchedness. In the same way, we who have been such miserable, habitual sinners all our lives should also sincerely regret our past and be thoroughly humbled remembering that unhappy state.
But how? Surely Mary’s way is best. Truly she never ceased to feel an abiding sorrow for her sins and all her life carried them like a great secret burden in her heart. Yet the Scriptures testify that her deepest sorrow was not so much for her evil deeds as for her failure to love. Yes, and for this she languished with painful longing and sorrow almost to the point of death, for although her love was very great it seemed little to her. Don’t be surprised at this. It is the way of all true lovers.3 The more they love the more they desire to love. In her heart she knew with absolute certainty that she was the most wretched of all sinners. She realized that her evil deeds had cut her off from the God she loved so much and because of that she languished now, sick for her failure to love. And so what did she do? Do you suppose she then descended from the heights of her great desire into the depths of her evil life searching that foul mire and cesspool for her sins, inspecting them one by one in all their minute details in order to tabulate her sorrow and tears more efficiently? She certainly did not. Why? Because God himself, in the depths of her spirit, taught her by grace the futility of this approach. She could sooner have roused herself to new sins than secure forgiveness of her past with tears alone.
Therefore, she fastened her love and longing on to that cloud of unknowing and learned to love him without seeing him in the clear light of reason or feeling his presence in the sensible delight of devotion.4 So absorbed did she become in love that often she forgot whether she had been sinner or innocent. Yes, and I think that she became so enamored of the Lord’s divinity that she scarcely noticed the beauty of his human presence as he sat there before her, speaking and teaching. From the Gospel account it would seem that she became oblivious of everything both material and spiritual.5
CHAPTER 17
That a true contemplative will not meddle in the active life nor with what goes on about him, not even to defend himself against those who criticize him.
In the Gospel of St. Luke we read that our Lord came to Martha’s house and while she set about at once to prepare his meal, her sister Mary did nothing but sit at his feet. She was so intent upon listening to him that she paid no attention to what Martha was doing. Now certainly Martha’s chores were holy and important. (Indeed, they are the works of the first degree of the active life.) But Mary was unconcerned about them. Neither did she notice our Lord’s human bearing, the beauty of his mortal body, or the sweetness of his human voice and conversation, although this would have been a holier and better work. (It represents the second degree of the active life and the first degree of the contemplative life.) But she forgot all of this and was totally absorbed in the highest wisdom of God concealed in the obscurity of his humanity.
Mary turned to Jesus with all the love of her heart, unmoved by what she saw or heard spoken and done about her. She sat there in perfect stillness with her heart’s secret, joyous love intent upon that cloud of unknowing between her and her God. For as I have said before, there never has been and there never will be a creature so pure or so deeply immersed in the loving contemplation of God who does not approach him in this life through that lofty and marvelous cloud of unknowing.1 And it was to this very cloud that Mary directed the hidden yearning of her loving heart. Why? Because it is the best and holiest part of the contemplative life possible to man and she would not relinquish it for anything on earth. Even when Martha complained to Jesus about her, scolding him for not bidding her to get up and help with the work, Mary remained there quite still and untroubled, showing not the least resentment against Martha for her grumbling. But this is not surprising really, for she was utterly absorbed in another work, all unknown to Martha, and she did not have time to notice her sister or defend herself.2
My friend, do you see that this whole incident concerning Jesus and the two sisters was intended as a lesson for active and contemplative persons of the Church in every age? Mary represents the contemplative life and all contemplative persons ought to model their lives on hers. Martha represents the active life and all active persons should take her as their guide.
CHAPTER 18
How to this day active people will criticize contemplatives through ignorance, even as Martha criticized Mary.
Just as Martha complained about Mary so in every age active persons have complained about contemplatives. How often it happens that the grace of contemplation will awaken in people of every walk and station of life, both religious and lay alike. But when after searching their own conscience and seeking reliable counsel they decide to devote themselves entirely to contemplation, their family and friends descend upon them in a storm of fury and criticism severely reproving them for idleness.1 These people will unearth every kind of dire tale both true and false about others who have taken up this way of life and ended up in terrible evils. Assuredly, they have nothing good to tell.
It is true that many who seemingly left worldly vanities behind have afterward followed evil ways. There is always that danger. These people who ought to have entered God’s service as his contemplatives became instead slaves of the devil and the devil’s contemplatives because they refused to listen to the counsel of authentic spiritual guides. They became hypocrites or heretics and fell into frenzies and other wickedness which led them to slander Holy Church. I hesitate to go on about this right now lest I obscure our subject. But later on, God willing, if I see it is necessary, I shall tell you some of the causes and circumstances of their downfall. Let us leave the matter for the time being and continue with our subject.
CHAPTER 19
A brief apology by the author in which he teaches that contemplatives should excuse active people who complain about them.
Perhaps you feel that I have insulted Martha, one of God’s special friends, by comparing her to the worldly people who criticize contemplatives or by comparing them to her. Really, I meant no offense to either of them. God forbid that I should say anything in this book to condemn any of God’s friends of whatever degree of holiness, let alone one of his saints. For actually I believe we should excuse Martha for complaining, considering the time and circumstances of the incident. She did not realize then what Mary was doing. It is not surprising either, for I doubt that she had so much as heard of perfection like
this. Besides, she was courteous and brief in her complaint and so I believe she should be completely excused.
Likewise I think that worldly-minded critics who find fault with contemplatives should also be excused on account of their ignorance, though they are sometimes rude besides. As certainly as Martha was ignorant of what she was saying when she protested to the Lord, so these people understand little or nothing about the contemplative life. The ardor of young God-seekers baffles them. They cannot understand how these young people can cast aside careers and opportunity and set out in simple goodness and sincerity to be God’s special friends. I am certain if any of this made sense to them, they would not carry on as they do. And therefore, I believe we should excuse them. They have experienced only one way of living—their own—and can imagine no other. Besides, when I recall the ways I have failed through ignorance, I feel I should have a kindly tolerance for others. Otherwise I would not be treating them as I wish to be treated myself.
CHAPTER 20
That in a spiritual way Almighty God will defend all those who for love of him will not abandon their contemplation to defend themselves.
I think that those striving to be contemplative should not only pardon all who complain about them, but be so occupied with their own work that they do not even notice what is said or done around them. That is what Mary Magdalene did and she is our model. If we follow her example Jesus will surely do for us what he did for her.
And what was that? You recall that Martha urged Jesus to reprimand Mary; to tell her to get up and help with the work. But our blessed Lord Jesus Christ, who discerned the secret thoughts of every heart, understood perfectly that Mary was deep in loving contemplation of his divinity and so he himself took her part. With a gentle courtesy befitting his goodness, he answered for her because for love of him she would not leave him long enough to answer for herself. And what did he say? Martha had appealed to him as judge but he answered as more than a judge. He spoke as Mary’s legal defender because she loved him so much. “Martha, Martha,” he said. He called her name twice to be certain that she heard him and would stop long enough to pay attention to what he was about to say. “You are busy and troubled about many things.” This indicates that active persons will always be busy and concerned about countless diverse affairs pertaining first of all to themselves and then to their fellow Christians as love requires. He wanted Martha to realize that her work was important and valuable to her spiritual development. Lest she conclude, however, that it was the highest work possible, he added: “But only one thing is necessary.” And what do you suppose this one thing is? Surely he was referring to the work of loving and praising God for his own sake. There is no work greater. Finally, he wanted Martha to understand that it is not possible to be entirely dedicated to this work and the active work at the same time. Everyday concerns and the contemplative life cannot be perfectly combined though they may be united in some incomplete fashion. To make this clear he added: “Mary has chosen the best part which shall never be taken from her.” For the work of perfect love which begins here on earth is the same as that love which is eternal life; they are but one.
CHAPTER 21
A true explanation of the Gospel passage: Mary has chosen the best part.
“Mary has chosen the best part.” What does this mean? Whenever we speak of the best, we imply a good and a better. The best is the superlative degree. What then are the options from which Mary chose the best? They are not three ways of life since Holy Church only speaks of two, the active and the contemplative. No, the deeper meaning of the Gospel story from St. Luke which we have just considered is that Martha represents the active life and Mary the contemplative life, the first of which is absolutely necessary for salvation. So when a choice narrows down to two, one of them may not be called best.
Nevertheless, although the active and the contemplative are the two ways of life in Holy Church, yet within them, taken as a whole, there are three parts, three ascending stages. These we have already discussed,1 but I will briefly summarize them here. The first stage is the good and upright Christian life in which love is predominantly active in the corporal works of mercy. In the second, a person begins to meditate on spiritual truths regarding his own sinfulness, the Passion of Christ, and the joys of eternity. The first way is good but the second is better, for here the active and contemplative life begin to converge. They merge in a sort of spiritual kinship, becoming sisters like Martha and Mary. This is as far as an active person may advance in contemplation except for the occasional intervention of special grace. And to this middle ground a contemplative may return—but no farther—to take up some activity. He should not do so, however, except on rare occasions and at the demand of great need.
In the third stage a person enters the dark cloud of unknowing where in secret and alone he centers all his love on God. The first stage is good, the second is better, but the third is best of all. This is the best part belonging to Mary. It is surely obvious now why our Lord did not say to Martha, “Mary has chosen the best life.” There are only two ways of life and, as I said, when a choice is only between two one may not be called best. But our Lord says, “Mary has chosen the best part and it shall not be taken from her.”
The first and second parts are good and holy but they will cease with the passing of this mortal life. For in eternity there will be no need for the works of mercy as there is now. People will not hunger or thirst or die of cold or be sick, homeless, and captive. No one will need Christian burial for no one will die. In heaven it will no longer be fitting to mourn for our sins or for Christ’s Passion. So then, if grace is calling you to choose the third part, choose it with Mary. Or rather let me put it this way. If God is calling you to the third part, reach out for it; work for it with all your heart. It shall never be taken from you, for it will never end. Though it begins on earth, it is eternal.
Let the words of the Lord be our reply to active persons who complain about us. Let him speak for us as he did for Mary when he said, “Martha, Martha.” He is saying, “Listen, all you who live the active life. Be diligent in the works of the first and second parts, working now in one, now in another. Or if you are so inclined, courageously undertake both together. But do not interfere with my contemplative friends, for you do not understand what afflicts them. Leave them in peace. Do not begrudge them the leisure of the third and best part which is Mary’s.”2
CHAPTER 22
Of the wonderful love Christ had for Mary Magdalene, who represents all sinners truly converted and called to contemplation.
Sweet was the love between Mary and Jesus. How she loved him! How much more he loved her! Do not take the Gospel account lightly as if it were some superficial tale. It depicts their relationship in utter truth. Reading it, who could fail to see that she loved him intensely, withholding nothing of her love and refusing the comfort of anything less than his love in return. This is the same Mary who sought him weeping at the tomb that first Easter morning. The angels spoke to her so gently then. “Do not weep, Mary,” they said. “For the Lord whom you seek is risen as he said. He is going on before you into Galilee. There you will see him with his disciples, as he promised.”1 But even angels were powerless to reassure her or stop her tears. Mere angels could hardly comfort one who had set out to find the King of Angels.2
Shall I go on? Surely anyone who studies the Scripture will find many instances of Mary’s total love for Christ recorded there for our benefit. They will confirm all I have been saying. In fact, one would think they had been written specifically for contemplatives. And so they were, for anyone discerning enough to see. Anyone who recognizes in our Lord’s wonderful personal love for Mary Magdalene the marvelous and matchless love he has for all sinners sincerely repentant and dedicated to contemplation will realize why he could tolerate no one—not even her sister—to speak against her without coming to her defense himself. Yes, and more did he do. For on another occasion he even rebuked his host, Simon the Leper, in his own house, for m
erely thinking harshly of her. Great indeed was his love; truly it was unsurpassed.
CHAPTER 23
That in a spiritual way God will answer and provide for all those who will not leave their contemplation to answer and provide for themselves.
I assure you that if with God’s grace and reliable counsel we strive wholeheartedly to pattern our love and our life after Mary Magdalene’s, our Lord will defend us as he did her. Anyone who thinks or speaks against us will feel the Lord’s rebuke in the secret of his conscience. This is not to say that we shall have nothing to put up with. Certainly we shall, as Mary did. But I am saying that if we pay no attention to it, but peacefully go on with our contemplative work despite criticism, just as she did, our Lord will admonish those who plague us in the depths of their hearts. If they are sincere and open people, they will no doubt feel ashamed of their thoughts or words within a few days.1
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