Like the beginning of a new year, the shift into summer can spur romantic notions and resolutions. There is something to the season change that causes reverie. Could it be that God has designed us this way?
During the sixth century, Gregory the Great of Italy writes that our conscious contemplation is critical to our Christian lifestyle. The contemplative life, according to Gregory, is to “hold fast with the whole mind” to our relationship with God, eagerly and even passionately to feel His presence. The contemplative is eternal because it continues after death and is “perfected” in heaven. To develop the contemplative then, we must begin by focusing on God, and not actions, as Mary did with Christ. Once we are centered on God, then we are able “to bear the weight of corruptible flesh with grief.” This implies a change in our mindset once we’ve begun the process. In a way, we grieve for heaven since we are not there because our fleshly nature weighs upon our spirits. Gregory terms it a “mental struggle” because “He [God] withers every carnal desire in us.” This step is a striving, a good and eager striving, to understand God. Yet Gregory does stipulate that the contemplative element follows the active portion. It must happen in that order.
Contemplation follows action.
Gregory defines the active life as literal—doing good works. He lists what believers should do such as “to give bread to the hungry, to teach the ignorant with the word of wisdom, to set aright the lost, to recall a proud neighbor” and others. It is more than productivity and more than influencing others—it is caring for those God has placed around us. This life is “laborious” and “fatiguing” yet the work must come before we can rest in His presence. He cites Jacob’s wife Leah as an example of labor and the active life because Jacob always returned to her, and she bore him sons. If we have labored well then, the active life continues by reproducing “many sons in the good work.”
This developing process, attaining the contemplative and active life, is also circular according to Gregory, for “the spirit frequently reverts from the contemplative to the active, so that the active life may be lived the more perfectly because the contemplative has kindled the mind.” One is dependent upon the other, and at the same time, holds great influence.
The active life and the contemplative life are intertwined . . .
Stewarding our relationship with God will show itself in our physical actions as our “inward love increases” and the “strength of the flesh undoubtedly declines.” If we are fully committed to living this intertwined life, then “when the quiet of the contemplative life prevails in the mind there is silence in Heaven because the noise of actions dies away from thought so that the spirit inclines to the secret inner ear,” a benefit that our souls should not forget (Psalm 103:2).
from Homilies on the Book of Ezekiel