ΜΝΜ···Ν·^··ηΒκ CROSS AND CROWN a A THOMISTIC QUARTERLY OF SPIRITUAL THEOLOGY EDITED BY THE DOMINICAN FATHERS OF THE PROVINCE OF ST. ALBERT THE GREAT VOLUME 1951 B. HERDER BOOK CO. ST. LOUIS 2, MO. Publishers I 24 CROSS AND CROWN mon people, at common things, divine sparks flashing at even- hu.o contact with men or with the world. There is a divine wav to i with others: with God, with men, and with the world. God Hi"·.·, has shown it clearly in the works of nature and supcrnarurc. It '. been lived in detail and with divine perfection by the Son of God ms. man. For its utter human perfection, there is the perfect life ut :s .Mother of God; lest we be abashed by such models, there is the quit:, obscure Joseph to make the lesson plain to the most hesitant. ΊΙ div inization of our social life, this at-homeness in rhe family of G ■ is the Holy Spirit's gift of Piety; a gift not given to be idle; a ç proper to every one in the state of grace; and a gift that does in :X work on every level of Christian life. Watit.r Farrjjj., OP. Dominican House of Studies River Forest, Illinois The Heresy of Action HRISTIAN perfection is the fullness of the supernatural life which is communicated to man by grace and unites him to God by mak­ ing him a participant in the divine nature and raises him to the noble dignity of a son of God and heir of all His goods. Whence ir f< !lov. ■; that Christian perfection is substantially the perfection of the interior life of grace whose principal act is charity, which unites us to God. C Not attending to this truth, many people go to extremes in their application of the doctrine on the necessity of external works in the spiritual life. To judge from their lives, one would think that sanctity consisted in the number of virtuous acts performed; yet it not infrequentlv happens that the very ones who are so busily engaged in the active life are in reality very weak in the true Christian life and at a low degree of perfection. Their works are mere routine and lack the vitalizing impulse of divine charity. That activity plays an important role in the spiritual life, no one would gainsay, but if that activity is not imbued with the true spirit of charity which springs fro·” ri·-· i-terior life of grace, it will be ·■ .unrated with self-love and ·. Tx interior life of grace must be the nucleus of the spiritual life because it is grace and charity which make men holy, not good works. Spirit­ ual writers as authoritative as St. John of the Cross. St. Francis de Sales, and Sr. Theresa of Avila have insisted on this rime and time again. There is another but smaller group wh ■ i T.; <- - <-i rzy c'1‘ists essentially in the exercises of the contcm::." - i f.· ri'·.. f. :iow n ideal of their own making, passing long hours in pra!·. cr and silent r.-rolkctim ” hde negkcr. ’g · duties of their '-ire G life. Generally urn ‘i v spend w: c m : I··:·· ·_ ’ ·< rciscs, not ’..'ILCi.-c:the·/ I· a c G->d "r sety pt-rte.···· n. : .r I··. ·.·.··,-c rhev expentrcc tender feeling* prccnct*. If G· .1 v.c’.· s^nd them 25 26 THE HERESY OF ACTION CROSS AND CROWN a bit of purgation or suffering, they would immediately hasten to fit: another exercise more to their liking. Such people despise the acrivirof others and condemn them for an excessively active life. But wMe the present Pope has broadly hinted at the “heresy of action” in so® quarters, he has no less strongly insinuated that steps must be taken r avoid undue emphasis on the contemplative exercises of the spiritu·, life. We intend here to examine the true role and function of externi activity in the spiritual life in the light of man’s obligation to strive after perfection. We shall discover that it is impossible to make a net" division of the spiritual life into contemplative and active or into asce? ical and mystical. There has been too much division and separation, what is needed is a clear view of the unitv and harmony of rhe spiritui life and a recognition of the fact that there is but one and the satw road which leads to perfection through the various phases of the Christian life. Nor does this mean that we discard the traditional ar.; time-honored distinctions; we accept them and use them, but we neve: allow them to militate against the unity and continuity of the spiritui life in its growth from the seed to the full flowering. Nature of Christian Perfection In order to discuss the soul’s activity in relation to Christian pere on we must understand at the outset in w hat that perfection consis». And since the nature of a thing can be known from its goal ci nee^ but turn to the words of Christ ro discover the meaning ° i nstian perfection: “Be you therefore perfect, as also vour heaven.y ®taer js perfect.”1 In other words, each Christian is called to a Wl!'C * su‘J5tanrially divine, a participation in the very life of God I" ca^ln? ,JS io the perfection of His Father, Christ placed no ‘-ats divisions m that perfection, and the call was given not to -i H ? .."C CCJ sou‘s’ kut to all. It was re-echoed Liter from the cross when e sacre blood was shed, not for a few, but for all. 27 sinful Adam and under Satan’s dominion, we have been reborn and washed clean by the waters of the Holy Ghost. Though bom into the natural order, we have been lifted up by grace, the vital principle of our spiritual life, to a new order which is essentially supernatural. And whereas by grace we were given a real and formal participation in the life of God, by the infused virtues and the gifts of the Holy Ghost we have received a share in His divine activity so that we can know and love Him supematurally and serve Him meritoriously. This array of supernatural faculties completes our spiritual organism and makes us apt for growth in perfection. But in addition to these interior func­ tions. we have also the following external helps: the sacraments, which give or increase grace·, the commandments and evangelical counsels, which are the laws of the spiritual life; and Christ, who is our pattern and model. Our perfection, then, consists in the closest possible union with God. even to the point of transformation, and He stands ever ready to be­ stow more and more Grace upon us until that transformation is realized. Here on earth, our union with God is effected by embracing Him with the two supernatural arms of knowledge and love: faith and charity. But since our union with God is not fully realized in its perfection trom the first infusion of Grace, it must be effected through growth or rrogress plie spiritual life. This progress, in rum. connotes a coop­ eration with grace and the meriting of new graces through the work­ ings cf the virtues and the gifts. In a word, growth in perfection oeE’.ands some kind of activity. Now the root and foundation of every kind of activity' is some kind >>t love. There must be an impulse toward an object, an attraction, a comg-out which will be the impetus of action. In the supernatural order charity is the inclination which directly reaches out to God and draws us to Him while at rhe same time it draws with it all else that v--e have or do. For that reason, charitv is called the form of the virtues wd the bond of perfection. Faith, it is true, also unites us to God, but :t brings Him into our minds from the aspect of this or that divine truth; charitv carries our heart our to God as He is in Himself. THE HERESY OF ACTION 28 CROSS AND CROWN The States of Life Granted that the Christian must grow in perfection through th activity of charity, all men do not exercise their charity in the saæ manner or condition of life. This leads quite logically to the genen division of life into active and contemplative and, when applied to tE exercise of charity and growth in Christian perfection, it means sr· ply that the life of the individual Christian will be characterized by; predominance of either the interior or the exterior acts of charity. I', the mystical body, says St. Paul, we are not all one and the same mem­ ber, but many; for if all were one member, where would be the body: Further, wherever there is a diversity of functions and members, thert will also be found a gradation of excellence. Without discussing the detailed tvpes of particular vocations whid fail under the general division of life, we shall content ourselves ww’ a consideration of the active and contemplative phases of life, tor th.'· lies ar rhe verv core of die problem of the relationship between exterr..’· activity' and Christian perfection. We insist, however, that we arc n” continintf ourselves to active and contemplative religious orders .r.c therefore we do not exclude from our c· ■nsiderations· the layman or the parish priest. Each and every Christian, regardless of his particuhr vocation in life, can be classified as either active or contemplative. Summarizing the doctrine of St. Thomas,® we may say that the divi­ sion of man's life into contemplative and active is based on the intelkc·. which is in turn divided into speculative and practical. The end oi kno’.’ ledie is either the knowledge itself of truth, and this pertains re the speculative intellect, or knowledge in relation to some kind oi action, and this pertains to the practical intellect. Now certain men are especiallv intent on the contemplation of truth. whereas others J-particularly concerned with external actions; from this it follows that man's life is fittingly divided into active and contemplative. “As ir. even' mixture one of the simples predominates, so too in the mean ■See I Cor. 13.12-5 i■See Ha Hae, q. 179-82. 29 state of life sometimes the contemplative, sometimes the active element, abounds.”4 The one act whereby the contemplative life is completed and from which it derives its unity is the contemplation of truth, although there are several acts which lead up to this final one: the understanding of principles, the deduction of conclusions from these principles, and finally· the contemplation of the truth itself. But prior to these intel­ lectual activities which lead directly to contemplation, a man must perform other acts: Man reaches the knowledge of truth in two ways. First, by means of things received from another. In this way, as regards the things he receives from God, he needs -prayer, . . . while as regards the things he receives from man, he needs hearing, in so far as he receives from the spoken word, and reading, in so far as he receives from the tradition of Holy Writ. Sec­ ondly, he needs to apply' himself by his personal study, and thus he requires rn-:dita’ 30 î.i . ail which is rhe contemptuniverse;, anu and fourthly, the complement . , a--· 1UU1 ? r Thomas points out that tran of dime truth .«If ' Fmally, Sc θ{ ftc though the coutemptave hfe corneas <**»Χ . oci it has its beginning in the appetite, ° tr , since u « tliat reason 5t Grego·.· is urged to the contemplation of Goa- * . , . , 6 , . r. . . . God because in loving Un­ makes contemplation consist in the love «1 *■» „ r ... . An(i since the end correspond M are afW to gaze on H. beauty. to the bepmung, the term of contempta®” Ac c m the appetite. This is the ultimate penecti i . t life; that is, that the divine truth is not only seen ut ov . and see that the Lord is sweet.’'9 As has been stated, the active and the contemplative life differ a cording to the occupations of men bent on different ends: rhe con­ templation of truth or the external works of the active life. Obvious-.·· me mural virtues, although they pertain disposirively to the contem­ plative hfe, belong essentially to the active life, because they are chief’} directed to external activity. And since justice directs a man in his icB- cions with his fellow men, it is the chief virtue of the active life, the active life is defined with reference to our relations with other people. It consists in these things, not exclusively, but principally " But if rhe active life is inspired by passion, self-interest, or self-love, ‘‘■en it is in opposition, not only to the interior life, but also to the true active life.·1 For it is not the proximate or immediate end but the •d-.j- ,u- end „ h ι;κ·.·ι:·β·. ar.-i t.-e final orientation of rhe actlic '··-· u to gi-.‘ry jnot even to an increase of grace on earth); that is, beatiti’· «mon ui'.n G.»d_ Act this ultimate or tinal end of the active and con­ ’s. ·. \ι.ι, .;.ί :.t ti c pr· ·...: ate = -r n-..::.c.;iatc en. I·.. Own. fore it i.- «ce and rhe .sxne ultimate end for both Lives; perfection arJ union ir. glory; but the in-.;nck'S* hr vos' (Phd. 1:251- “For f wished myself to he an anathema from . " A- brethiesi. who are aiv kinsmen according to the flesh’’ (Rom. ’ " !·3 :ϊί=· 1 Γ·,_ a. ! μ 5. 32 CROSS AND CROWN eicc'dence of the active and contemplative lives and their role in Cnn? tian perfection, it will be necessary to understand clearly the dcnniue.. and division of action. The word "action’' is anibiguous if one contuses the nominat den--· tion or the tulganv accepted meaning with the real and scientific U'·-’ mtion. Action, the philos»«pliers say, can be ot two kinds; immanentetransient. These tvpcs are essentially diderent and have only an a-· alogic.il likeness transient action belongs to the category ot -action a-’merits the name purclv ano simply. It designates that action vena­ is wrought another, a patient, in which the eltect of the actum produced and to which it communicates its motion or power. Ihisthe action whereby w e act upon material things. It is, as its name U1-’ plies, a passing or transitory movement. I’linhcnn-itc, iu>t only is the patient perfected by the action betint same action bespeak' a deiim-e perfection in rhe agent pertormi:'·; ο ν <-xr. Inc pence!u.'t or the agent, therefore, must be antecedent :■ f.-.v activity as its prnunpic or source. But the total ctfect of the transie'.·'· ac-a-r. .> suw. ·,.·> m the p.rx-it; ill tn.it cne agent can acquire throng ·;;’. rr.tnsc.nt .ids a greater tacihrv î.«r subsequent actions, l inai.;· O:c patent is c:y r·. trar-aent action as i> the agent iiim-c11 l>e pmi.inri'.n■;- t -n.r ;t in. is r.i be a philanthropist; t·’1'■q'o nc ι·:»ν pvt-.-.s :-· ;-.duiru c. e;-.e there will be no apostolat',u.r;-:i. .ry of action at ail. but ' I·' <· ’ucn·.', ·c.·;-.·.. pcrt-.-ction of the agent him-'d ■■·., t -.a* ·, n.aninr nt;:ry g-.·, him nor onlv greater facile - i-.c ;;■< ■ : : i-ir. : ir p.< rer.cy :.;it .d«> a denture increase in '■ ·,··.'!ο -?m ;■■·. i.cmg ■' pv.,-n.;:-.ry. In this wav the acts .i-··'- e.'.g-· m : ·.■ ·.·; t ·-; r>-r '.cr·· .- t r!i<·· -notai virtues -'· ’-•■i’1'· -1· i·’·''· n-t;--ns n> t’;e ’w-i principal starts -■=·<. i:“.i v.t -.'An '·■< mere.’ kr j -riple aspect; that -. ; -.-η '■ · ■-......... : -,-:nr .ut=>.n. ami nr rhe states of li •4’’ gîZ-ι'Λ'” Si| THE HERESY OF ACTION Jected immediately to God (e.g., charity, gift of pietyEaluhe . e chara«erized by the interior acts of the virtues and r^?Xt00neSn,eig!lbOr (e’g·’ Patience’ temperance). The e ίί C“PkUVe Ufe W3U be tb°se acts especially ”‘ ίΙίΧ θ gî°n 3nd durif> V hid’ ’-eiv ord^d Kts toward one’"11 3CUVC blC *'ίΠ be thc eternal works o< r Η'* Ϊ; ' esPcdj!I.v thi-' ''irtue of justice and rhe c°' Xe thkd -Pect - that already treated ---C. ±ε Wh° k3ve ril^ to practice the immanent çrinôpaU^ 1. 7ntcmPfctivC life, or those who spend their Orn’,lnce of chc immanent and transient acf" 1 active life "Pic -t'hri-.e^X?11 tben- °Pcrjtc i" h»th the active and the <-’l,n guidance’«^?<ίΓεηΓ Wc luve al™dX 'rd es.Cr-r”Ange iC DOCt°r’ thaC tb‘C eXCrc’:'c of thC nV■ ’^penment ' ·,?·ν P^ming to the active life. serveS as Λ ή" 'ltIVt life' This is esPcc'uijy rnic in persons * ’ -“'or or the cxt-~; ^°Γ tbe ac£ire lifc because cither fr..? i °* exercise of the moral virtues will drain oK c’ ■ - güt ^°!1· 4nd establish a state of equilibrium and r^311 ■*'-.·■ sdi nü ï( ’ C“i 1 '’irtues reach their fullness -and pcr£ecr*°ni ■* 'n ^er °C dépositions to the incenor life; rather, they ■’’Son for the stat^ ,ACrdow frorn perfection attained. That *s the practi<· ’3remcrt diat there can be no contemplative life "it ' ,· 1 ^*c Reties (as dispositions), and no perfect e*e * ” * HtUes ( -ic r . - n·r «in overflow) without rhe interior nte. t . '_FX-I't*XCE op jhe CoNTEMPI ΑΤΠΈ LlFE 0 nf th f · ■“,tes*"9Mt;nn C 1Orsg°^Rg doctrine and distinctions, rhe excellence of ’ \ÛVfcr diouM he cbviorw. I:-· tw.Hence '•terns from . .......... έ }/V reason of the ubitxt nr r:;e conteinpli»2»· j ■ *** “·.)?„. ^'^a'I^:-chok>gis:al A$pre excellent bv reason of i& activity because it L- the immanent activity of that which is best ant most projicr to man; na:·. ely. ri-e ■n-cilvcr.Don: \clred Graham neat­ ly ίΐι:·.:'ι.ι.-ι/ο the reaching ■ >- the Angelic Doctor on this point: bt. Thomas spates the urderl·. inn principle m the lev. e,t poy-ible v-or-B In ,-ptr>r!--n< ■>: ri:·.· cpci iailv of ihe sensitive and the intellectual sou!· ’t "‘US’ i-e a· ted Gat, they do not pass into external matter. rh:’· are jets or perfectic ns of the igtr.t . . . bec.msc actions v. hich pass in: cv*ertvi« γι·.·*.τ ::,-e rimet o.?md perfections of the matter rra:u>fornicd· ■ in o-’r.cr uo.-ds. c•‘in.-ip'a'ii·:’. is an movement ■ ■r of Ge m il, --thereby it perfects itself through its f.icul'ics B ■,ntei'■gc-.ce and will, whereas act;·»-. ■ ,ι i::s. ri ’ ’’ zc. ci:., ad }). “Nevcrw-’ ..-s$ " '*·· ■ ' 1 ■'· ' ’. ’ .i i ·» "ts n· »re ty dw work? «/ t"|,fe r'?an 1-- :! · a r' t c . er. ritt-ve ufe. For rhicu^-. eïce» ui D:- ~ i -i- · “i. -· -■ .: i ; » . -ir h rro-n rhe swesne.-ss co:·” ’’ ■' ’ v *■ ■»’ :>· ‘ -t « ill «)· be dore and f.r Hz aor··’, ■■■<»«’' if sb οίί^ΛιόΙίίΐΙίίΙΐβΐΙΒΜββΒί®^ HUH* . ....... ί I m»s» the HERESY OF ACTION 35 d. is itself the highest form of activity. . . . The repose and absence of Jhci-sive thought which rhe mystics emphasize in their experiences should icr be confused with the state of mental inertia. . . . Sharing the divine «rets, the contemplative reproduce. < on the creature;y level something of ie immobility of God Ilm’.'-elt gazing eternally into His own essence. Sbt... an immobility of potentiality, of having perfections yet t.> acquire, hit the immobility of act, of being in a state to which, there is nothing to ltd.-1 The third reason for the excellence of the contemplative life, name■the effects of its activity, is evident from what lias already been said c -nreming immanent and transient action. It is better by far to perfect f ies intellect through study than to paint pictures; so also it is much -rre excellent, all things being equal, to go directly to God through 'iidi ind charitv than to perform the corporal works of mercy. Be.’ore leaving the consideration of the states of life, we must sav a ’■'tri about the ‘'mixed" life. Although St. Thomas speaks of this asP-Kor lite when treating of the kinds of religious orders,21 it is by no '■-'■’5 restricted to the doister. Indeed, it belongs generically to rhe '■ -e ute because it is characterized by external activity which is di•y d to tiie salvation of souls, but it is the eminent degree of the active if so far as it is activity proceeding bv way of overflow from conWaûon. nccordingiy we must sav that rhe work of the active life is twofold. One .‘‘°“l the fulness of contemplation, such as teaching and preach^nc>‘ t^s wcrk ,s more excellent than simple contemplation. For ·> tetter to enlighten than merely to shine, so it is better to give y .i** ^',s of one’s contemplation than merely to contemplate. ini»' ' active life consists entirely in outward occupation. ' j * ·■■· mixed hie. therefore, will be restricted to preaching, reaching· ■■■ writing ami their allied acti vities.24 The mixed lite is the most excel.’·-' e-ai'-t. .’iivnrlv. not bv reason of the activity of preaching and rcaea·'·.ts such. but Because these activities, although external act 'r:.nc oppnrnr.iries f*>r wc!!-d· ■'.n? ar· ’.;nd ir·'I ike Chn.r Τϊϊΐ'’-c'.t th·.v wire ever ar t'?e ‘•erviec of mtn. and just ro ':‘ •i;’.·.e•.-•’mr <>·ηκη:ρ!.τΐ·>η did n· * dimin: culd they -"·'•_ιρ··η d-.t ivtb.c '-.ft- ···. i'h.’it k-sinj the fruits of the contrivin’ant e. ir;d:-i r.· t ica! the "mixed' life, if bv that is meant the di-connectcd a'· 'i··!·,·'’·.·..·.·.; .’.’.tern it;· ·π ί·; pcfodic pra· er with external «joork<- G"i-· ·,;' ?h.. - <: in w'm.h i!xv rumained at home while they vfii·.-··· ΐ 1-..T me-, dr -.· I an.’, r-.-d:ί·..·.d o. unitv bv box. were tuin.;· n ■ k:- "i t'.a-irx. lb·.·. r.-;:-.· d-rime·. of Christ in that their c ·'.■■ ' n i.··’, t'·.’. ir.c’· r.t'i’·.· r<· i ..· am>vle··. The l·.:'·· v b.r.’h 4/'·."· ..· .. m .■ p. :m c. t-.-r .; ■ ■ v, ·.■ { :r>.m ·!;·; abundance < ■·’ c‘in-xm-, ;.v :-n. -.xi .·■·. V.·.· I-··.-..- <..>■·.;-.:du d’.v, y-.-.m fr·.:··. the direct v-or-bip <.f G·· ■ ■··. ■·! c-.m-g .i- i r-.-.r b.i-'g d:·. i.-.c :ru:b. vb.cn i* or..cc-.d< fr ·'.’ '■ 'n'm.-.c ■.■■■■.■.. .-y n ■,. . . is. :b.r v. Incli m—r -af all are confonv.ed to the likeness of Christ.** Λ · ■■ :. · me tt m ·.; gc-.er.ci.iy rrdv.cv. =k· ti- rhe active lire. excellence over the contemplative and active lives in no wav militate5 ■_·■..■’·■ *·.■■..■ r--r *.!.-? niat:·.^ ;■> r-o-rr ■.xcelle.-.r than : ‘V 1 :·.- ·.- ·. ■ :.”'.r It .··. -.. :. -.r |·>Λλ already 'oc.-;', sa·..’ of rhe mix»”· THE HERESY OF ACTION i * t* 1 { Γ C '»t. 1 uas a prolongation of the cnnrv’.T.puu'^ 1-îe- ■ u /"Σ ’ .. •jhi-vsophical grounds dial, since imminent .i> -s ’ ■r-v.entactivity. the active lite and me mis-.il '“iv ..·<- ■■"■- _·- jC*. »cur.tKr.nhtivc lite. The cxctoc- pecidi.!r t«> f'k -'■-'Lk‘ vj-iing and teachine, are nor <>’ rl’C.i'.-tcL·.t- ι..η··.ι·-- ·■ ■ ir.’.c o; interior life of the individual·, ratner tn,· ·■■--? .l ,,L ctirt it even more, for such activities serve r«> inunsjv t.ic rn . J ■ i-ntcnipLition?7 It does seen in line wito tuc . m^-i-c _ ■ ... ·' -i i i:;. those .ictis tries, -a·.!. However. to coniine the mixed >n1 , -' j; preaching and teachine and writing. wnerem the ■•■'•‘.i t?x external action is the same divine trutn v nid* 1·.° 1 ee . “cr ··,: contemplation. The other activities of the aposw> ----<■■ certain esscntiallv to the external worss ot rhe ..i"*.i. ■-.a K/doit from a hich deeree of the interior and iontv.r.t^ ■ *■■’-· r-’,;y can exist without it.2' _ , v-penority of the contemplative lite over the acme ide -*-d, i;;e ο-.er the other two is evident to -anvone w.n» «ta zcs t ■ ‘'’-cc.'veilence of the Cliri.itian life is measured bv the grade ct c· a ' chance cannot reach its perfection witnout the intern r m -■•-'.-.■an·.£ exercises.-8 The formality of Christian perR'-t.on •>c trie ■·· -jc c.ejr rrt.i’L KHnas is not refe- ba-.e> e s-.sre. Ï i’.i n o ■ s ·: ■ ■·■ nï.sue.il <;r ir:rii*eu ■d bv the ir.vs of a ’.f l:ic, thu-.. whose ..... .i->. u:’.r.-·- *-·. 1; ...,„ CTt'-i· .--r-s-—“ *■Pred-_.Tj:iar.r iœ-. itv is the consiu-.-ration <-r *· /"mt requérir ■ wriiw.-.-s ;h portion as cc-.îrr.plari*.· '«« bilt is y^-.e ore gnee. It .s r-»t rcstrcwJ tς. c„Jpli-c -^th grace ' _3··ς »■■ r'·’. *hr ππίιΤ acti*--» -*ΛΙ ”■ ' . , .fltU-d, ϊΠ it is î.-r this - ΐ-jve rhi?? rhi’·. mi ■■. urtbier ■i the i.uri-ir.i espro-w’·’· !j\.V ‘rn riK. ci-iti^'Jnier.t to ophen ’-—i «- the 0?,^ »c pn’phca. Itw* -'oe b sjw.it.cJ up.thü 'T‘ is erem'U lù-'· our goo. «-.<:«Ledge °» θ','ή ' J oi GcJ. that is. ’torn tilth and ■;--eed from the knowaWge c-ontemphnon" l Graham, op. cii., are vise nsia sources ci -umu* contci p 38 CROSS AND CROWN sists in the act of charity;1" which is an immanent activity' directed im­ mediately to God and which, therefore, pertains to the contempbo·· life. But when charity is perfect, it does not remain idle, for true 1'·’; is expansiv e, and hence the prodigious activity in the lives of many c · the saints. It has been pointed out that "The formula of the two lives, the acti-··.· and the contemplative, derives from Greek philosophy and according '■ its original Greek conception does not fit exactly on to the Christian lite. Lideas the implied antithesis between them is rightlv understood t.:>··" must result an «Acrsimphticd view of the multifarious wavs of serving G.'u hiuii fads to take account of their diversity. St. Augustine, in his <-Xe'g~-: of the scriptural story of Martha and Mary, and St. Thomas. div!d"t human aeti', ity into an exercise of either the contemplative or practical —· telicct. were ail aw ire tiiat the Complexities of every-day life cannot a/’1-.· be ntted into such a n<.a--iy tabulated scheme, in practice man as jncapa- *· •A perpetua: contemplation as he is of unremitting activity. His life is u>:'·· rcmpsiti’.e wnen, a.> a wiiole. it is d.r acted towards the contemplat wf· .usine riung.'. -t is w.iii; when, a.· a whole, it is directed towards the P!;-' turiiiartce ·>: external work'. But it u an error to regard action and conter.·· pulion a., mutually cw:>;-.e. It L muortunatelv true, is St. Thomas po.n' nut our externa, activ.tie.' lc'»cn the puritv of conrcmplariun; tc.v-r. t-t.-.g that me -aie·., unich are necuxuniv engaged in each of >'·■ a^t..cn.i t.· .ii-iract the ;n*nd trom its direct prcoccunatii.n with G··'* ΐ bo .. .. i.y e’·:·,.e-’i’p.-i;.»'., inter upon activity w .th a certain reluctanti N-'-e.-oeic" ;r,c.- chariry. ,nu;i cannai i.e ick, n.gc'her with the naturatcn.zcnry-n.v·.- -upp;·..■ .cd ;.y mort.mari.-n ~.f man·. sensitive life ε'' Ceprtx. :r.'C.f <· ;rw ar-*.Λ -.T.-mpt tnem to letion.” I "...e. t.-.e tic* ■> rm. ·■.■.:■·<,·.-;<·πγ, ·,? rbc t<:i!e:;ipijrr.e over t·"· ■ · C ,-.tc ■·. - "-rreie -■.’cemar·-.e. jt very prscnc.il. Two import.!:' .■ < it; i ·. n it. hits··, contcmplation. the apex ■ · -.ry. :> ··. t ; ··. cam m rJ.iM.-.i ? ·■ nw vitrms. it i, -he .th. ion or union wsrh tHn THE HERESY OF ACTION 39 ■congest impulses to virtue. Secondly, since contemplation is by its •7 nature superior to action, there can never be an age in the Church their roles will be reversed. Therefore it is erroneous to speak of ■ * "spirituality of action” if by this is meant the exclusion of con•^p'ative activity. External activity may be and is a disposition to con­ gelation and perfection but it can never be the very essence of '"-tin-. Action can also be an overflow from the perfect interior life. Λ': titrer as a subtraction from it. As St. Gregory puts it: “The more a soul is with divine contemplation, with the more ardor does f ^nsecrate itself to action. Only in the beginners and in the imper-^tan the one be injurious to the other. ... In the perfect, this op:'■• •‘ton disappears.”3* The Apostolate -Sc.| 3Posro’ate may be understood in a twofold manner: taken the -/■If Fe^erS t0 the præstly ministry, but in a wide sense it embraces religious who are not priests as well as the specifically »-4 “ 3Ca , Ity °f the laity. Hence we speak of the lay apostolate. ·.- ΐ a acccptanon the apostolate may be either strictly doctrinal ?.-5 or * P61*3’1*8 to the mixed life) or it may signifv the external to one’s neighbor which are especially- manifested last - 6 V2rtue justice and the corporal works of mercy. It is in fe, w^ereby the apostolate belongs essentially to the active V’.€ WlSn tn sPcak of the apostolate, and therefore our considT·,.' aPPb’ equally to priests, religious, and the laity.” î’'s o possible extremes regarding man’s activity in relation ^piriuiai order. Judaism would justify man by good works alone; » -‘thÎ’Jy; 2i f-,“· -.r_ 'yS-wi alrimtigh the parish priest ci<'e< net belong by vcctrion to Γ -·Ά ζ ^£''’e~"e:ess he does exercise many ‘'mixed" activities in the course of [· r^'-thing, teaching divine truths, writing. And whatever has been L l'p :ie *ic Plications tor the mixed life, will pertain to all priests in regard S l, v-bich should low from the abundance of cortemplacntl. The same aLV1 th. · ‘‘e Iavn,an wh« treat?' -divine truth e.v prefem in writing or teaching, ,ϊ ;il-'raan cc-es nor nave the office or mission that the priest has. Our conat*· t^e·7 does nor applv to the doctrinal or sacramental tninbnr to those other activities of his life whereby, ynder the impulse ' :·' attends to rhe corporal and spiritual needs of his neighbor. ■ . 40 CROSS AND CROWN Protestantism would justify man by faith alone, thus denying the sitv and value of good works. The latter was embraced and fobow., bv the Quictists and Illuminists and was specifically condemned by t. ' Church in various declarations; the former was also condemned by iChurch under the title of Americanism, although it is by far the i··0·'· obdurate <■: the two. In fact, the heresy of action still re-echoes aino.-.somc misguided Catholic actionists and priest-workers. Fundamenta!.·· both, extremes would make man's justification and sanctification son riling purely external, as if the supernatural order and grace were destruction of man's nature and personality'. From the very nature of the acre in which we live, rhe traditi1'"doctrine <>n C"*»d works can make little impression on the mind of i",''“' cm man. Yet. without an appreciation of this doctrine, one can hareo h-rm a true c'timate of the riches of Christian spirituality, rather, it'·' almost inevitable that men should fall headions into rhe heresy .action. It is bur lf»v'.c.’l rha*· a materialistic age should Ιο·Ίί upon mo···" mcnr and mtmtiry as the great realities. When millions of people <’·7rr.nr.ed to Inn'; upon the b.tcst achievements in the raturai scicnceri'c errer:'!” . ,i m.;n s worth and when power and wealth are raKcn ·' t: e ■■:!·’;■ r.w.mrc r>t a «ucccs-tul life, it is nor to be expected that f.’.c·· v emremplare Inc av.rh tny treac-ire of accuracv. Acrivitv i< c- > :' ‘ ny me spe..‘-.f arid, cmcicr.cy and «-.’..mtitv in which, it is done, ra*·’-· t·'· e·, in r;‘. r · n to ·.!? ct-ccr on the worker and its value in lu.rmnr I v.e ' •-.’•.c p-tr:c icics ire transferred to the domain of moral acf.■■■:·.·■■. b ·,. pr’.-Tiea: war., not the virr.'.'’ii' man. who is worthy ■ ’■ Vit·'·'·; ’.m! m.ir.it?■·'·. ’he mar, wh··, ect things done. The true -ip" mrcmec ·-* ■·■·■.’ v:r".‘e< ;< b.sr.f. and charitv become^ a p:'’:' --.:··ζ·: t···..'.”1 ç·"'···.?. we·, toward one'' ncit’hbor and union v··!?'· I Till., HIRINY (»1- AC I ION ......... ►-! i·' i’! iudjeercit zeal •.-'.til at- ; if1 . Cbri^ti in. per*. inc Ctiinry. ti’c.i ■— .7." hr,lv and always act under the :;'ΐριι>·ν <>t i.· ; et ·>: ■'dtbA'tyh «'ill be gtc.it'. t aluable. a'..I vmu.-.eimi·. in d -■■■ ini’.v thev rr..-v .’ppear Ιυι.ιΰύ’ and eonic.’ip ■< V.r.-k-s rh.it nrrHeed fl'ulll .1 I’-C.l·. t iSCimig Hi ~ -“ΟΛ.) Uhll JMOCl.VM ·. ........... ibw. Or. i:,c -•.ncro-ity ;u '. <-.irJ'.v. " t’.t'Xigh they π:.ιν appear gr ind.· "C J«d Hi· O1 to rhe hih'xrcforc. if our perfecti'·η i·· n’.vuidcd. owing pate, then the îjiomî cxc-.U.cnt v- orbs w ivc’.i w ί : :et.,re God. However (^tentaiious they π·λ> r.critor” ata-.iil... . As St. Tiii.nn- -.ns. “-n ·1,ϊ increasing grace and giory. · ■ ■ niorc .’.nd more f-ri'..y. the more Infer and nmde the v..^ λ - by ch.intv, the i-iore nicrironuu» ~} ;'s •."rue of re'ii-ji·m surin-'CS all the orner nw.ral ' ’· A ,r »*,» life „«l ««« ■«.«r. h ih.ir <.»n njit and Λ inul^S e 57. Ou! with th .n *”t“~ itsclf. v.hcreas rhe exterior .tr-e \.......... arnal ighc intention and purin· of heart. ... Of .«.·.! without the spirit of prayer. which irri­ guée and rhe ardur of charity; nor docs the s alrcr die situation. Indeed, such works can ■- ■- ahÿvrb the soul that .■•id even liant'.:u .buhirn for sclf- ''-■rvor anj devotion arc rhe;r<»eiv»... ...-.eased, especially in '“ ’•■■srd good works and the pious practices that ί,..-.ve been ■■’ r .: ο ο·,··..* r r■■■':·.-- it- .'f·: ■ ’ >si ■. ·... ---’.t’nient.··.! emptiness as well as ro slum the many routine de.... .. rwdi!·.' introduced but that arc opposed to the Chri'tian 42 CROSS AND CROWN spirit and the mind of the Church. The Church desires that these thi"? serve as a preparation for and not as an obstacle to divine inspiration. ' Hence, the value of all external activity stems from the interior h-· and, as we have seen, the interior life consists essentially in grace ar/ formally in charity. The two are inseparably connected, since cltar.n is in a sense grace in action. The manner, therefore, in which we un­ derstand charity will color our entire concept of the apostolats and ;> relation to Christian perfection. Chanty is not, as some has e maintained, an absolutely disinterested love in tne sense tnat we should love God for Himself alone withe-'· any consideration at all fur out part in rhe union of that love. A* absolutely disinterested love i- an impossibility. Neither is charity *' ■' one's neighbor a love of neighbor for his sake alone. The disintereste--ncss of charity must oe unCereto-id m the sense that v.c love our neig'' bor for the love of God ar.il tn.it we love God as our creates' go and ultimate happiiiu···.·». I in· order <·» charity i< that we love God j:'a··'1 t.ian 'elf or neighbor and e hr.e suit more than neighbor.4, I her-" fore ne‘ wck not stir < r nesynx in <«ur charitable dce-Js. but we sei-(uni. yet our detainment can never he such that ir abscinds from t.’-· '•■'sr 'inion w.tn Go.I v· me'* b tn '-try c .since o; charity and tr'..■ri or badness of our actions do we hav e status as '■ tn, by them shall we be judged in eternity if not also in time. ... It is turions that religion can make an emotional and intellectual appeal while ing the moral character practically untouched. Λ liturgical revival, for pie, is not necessarily a sign of a renewal <.f re gions spirit nor an '“trwt in Catholic philosophy a proof of the divine prcdilecti.-n, even a two for “jnysticbni" ami the refinements of spiriruaiitv is compatible with apses from obvious duty. . . . Onlv when vie have laid firm hold ot the • -tied virtues of prudence, justice, iortituJc and temperance may we safe■· -vt out course ior the '.rars. Chantv. a·, well a- faith, must die without "Orks. And good work·. Kn.m->i,iV(.s arc the i,sue of moral character. F.'i^ac·™ ir.iin habitual sim ... is an indivpuwiblc condition of leading ■ t-vy Christi tn hie. but ;t :s a c.-ndition and net its end and object. The - ι'ι :.c -icnkicd m .-,me measure at least even in this world, is a union vr..: ;n knowledge and love by comparison with which the closest -».a λ union,-. is but a shadow and a symbol. This is the fundamental ' niora.iry. it >houid be the light of all our seeing. The “■■■r.gi.t vices r,nj accpurcmcnt of virtues, the more or less painful prov, inch arc part of the law of life, rake on a new meaning ·■-■ sun from tub angle. J hey are no more than the tests of the lover ■Is*- " l^S lJel°'cd, the trials of rhe w-ytarer on his journey home. 3ip‘ '‘n e strcss of our present existence are not to be avoided on the We are citizens of another world, but they must be viewed in relato that world. . . . Grace surrounds our actions with an eternal weight ., “,Or>’.but ne'cr substitutes it-elf for them. Fven though we be raised F«tK:pation ,n the divine life we have as vet no security of tenure. ν·χ|. Jfl w-;;,~h each r. ’.n lives, the love in his heart, and the deeds Reveal both arc rhe -iircst s'gn-po-ts cf the way in which he is travelÿ1· , " ~"fc"y-.iay -action·» are rhe instrument·, bv which »e fashion for • à »·.Γ. it.v.-.ort'.I destiny and climb ro the sucranit of the everlasting -lienf::·· therefore. one cannot "peak of a spiritual formation by or the aposti >larc -and omit the interior activity. In , CROSS AND CROWN ^thcr Activ'^^*0° ■#ί recollc«ion in God, prayer, and moniiication arc essentia! "the η *S not ^e’’ k presupposes life. So Pope Pius XI stated tru: olic \ζΓ·υΐ\θί onc’s personal perfection is the principal aim of Crhactive ρ°η·’’<· From this it can be seen that a perfect and fruitful source °r aP0SΰÎare presupposes contemplation as an aid anû 1 . charity ° fciïicac>': the perfection of the virtues must proceed from union*hcy .never reach, their full development without intinu& ■ph ir^1 God through pr.ivcr and recollection. r.ircl\- °re s<’u's that arc hut slightly amicable to the interior l’.:e ■ ‘ir>wÎ;Vl^.rO^Uct 'asking fruits, however much zeal they manifest .rd dllcd ’·’ h’ch they display, for their activity ’ c-.ln gp.e ^perfections and human considerations. Actually, a persra Ci»rding "hat he possesses and he can influence others only acthe fni:ts° °Λ η dispositions. If a soul is imperfect and dissipate!· Bess.’; g *c produces will give evidence of its poverty and vveak;* ‘>v 11 c,‘n' oî abnegation and rhe interior life, the soul tribute or world’,y views and puts on Jesus Christ, it can di.-u.un«trt-i%ures of rhe divine heart with which it is alw.ivs in eom, "-·>ιΐι;,χ y. Out ’ lcn "■’’.η !< cr.en π· others will not be the souls owa. ‘V. Wç**| . inev fr..... ‘ *s‘t'og riches or God. Such a soul will dispense more blessor years \ * T ,Π a r' ·"’· oî‘lcrs iess PC!'fect could do in month.? bur\aj*”u u’hidi perfect in its union with God cannot help On ab? *n r' ua- v’ 35 t'ie Messed Mother. ’■'•.‘Ver ÎUnti’ who v nOï sufficiently united with God w’£ have ίπ: '' of however tt -.>cn he may labor. lie will have ch·...: .· -ο ( ηΛ J inJ *< w® be unable to lead souls cfficar„ e>.„“ -h® required purity of intention, he will ίΧ<. λ î:‘?' :' ‘htC for ** Iove nf worit on what ‘ ‘ U ■'■ ■’ ,kt ■· ■·■ c':ttrn,d Ktivkfc< nf his )ife an end in themcan ϊ,-λ τ·.. -'*· fhe afui at· '■· ; :rr-t· “ . c ί I i.r.rci-4, ; ,;t. - ‘t-p<·· ’·--? * rhu need* r.f r.R interior If ’he wro’e mi ning f thc pr:..s.:..... : - a.Ter.s tn *c. A,.f sicrific„ de 45 THE HERESY OF ACTION iew of «he good of souls? It seems to be e tschment of the priest in view » -<λΙτ* »,<Λ areto love God more than self or neighbor and love ouisci'^ than our neighbor. One must not confuse the meaning of self-sacrifice and detachment, however. Self-love and undue attachment to creatures are an obstacle to the apostokte and it is in this scr.«c that every priest most practice self-sacrifice and detachment; but the law of charity ita remains; we must love God first and then self and nnnlly our neigh­ bor. In all that he does, the priest should first of all seek God and he neiudes bas neighbor in his love of God as one who can snare in this love. further, the apostolate can sanctify the priest only so far as it brings whit an increase of charity. No pope has ever said: “Give yourself to ;;;« spostoiate that you inav be perfect.” but -‘Sanctify and perfect yourself so that your apostolate may be fruitful.” So the Church ones ;’'-propose perfection as a result of’zcaL but as a requisite for the fruit­ less of Zea|. Qn]v truc zeai whicb flows from an intense charity can •.... acts which will increase charitv and overcome· die obstaeæ to Wohte.« Therefore, unless the ardent love of neighbor implies ■ « ardent love of God. the apostle's zeal is only apparent or merely a‘ot^> something that flows from an active temperanwr.t. , y* mterior life and the apostolate mutually influence and counter- “-«ce t3ch other: the active life of the apostolate disposing tor an nj grice and charity: the interior life regulating the apostolate. ■' the Christian en-aged in the works of the apostolate must C,;c_ 7-'- phv to the pracrices of asceticism through the «erase of rhe ·*■’! ’-ircues, both acquired and infused, for tnis is th*· oa·} •un- Cs,n~ ‘:Q-cr excesses. He must likewise make use of the contempmtne exthc interior life anj «wciticallv pt*y«r' the v ; ; ÔHne trurb. Then, if he is faithful in these i '-?i! e'uCataaily bccome the Oi .Vof die earth and true , he hirrii will be in very truth tne 0 ■ · ij- U’.e world. Italv - O.P.