Discussions on Martha and Mary
| The
Cloud of Unknowing, and Other Works
by Clifton Wolters (Translator) The Confessions (Vintage Classics) Saint Augustine (Penguin Lives) by Garry Wills |
17
That a Very contemplative list not meddle him with active life, nor of anything that is done or spoken about him, nor yet to answer to his blamers in excusing of himself.
IN the gospel of Saint Luke it is written, that when our Lord was in
the house of Martha her sister, all the time that Martha made her busy
about the dighting of His meat, Mary her sister sat at His feet. And in
hearing of His word she beheld not to the business of her sister, although
her business was full good and full holy, for truly it is the first part
of active life; nor yet to the preciousness of His blessed body, nor to
the sweet voice and the words of His manhood, although it is better and
holier, for it is the second part of active life and the first of contemplative
life.
But to the sovereignest wisdom of His Godhead
lapped in the dark words of His manhood, thither beheld she with all the
love of her heart. For from thence she would not remove, for nothing that
she saw nor heard spoken nor done about her; but sat full still in her
body, with many a sweet privy and a listy love pressed upon that high cloud
of unknowing betwixt her and her God. For one thing I tell thee, that there
was never yet pure creature in this life, nor never yet shall be, so high
ravished in contemplation and love of the Godhead, that there is not evermore
a high and a wonderful cloud of unknowing betwixt him and his God. In this
cloud it was that Mary
was occupied with many a privy love pressed. And why? Because it was
the best and the holiest part of contemplation that may be in this life,
and from this part her list not remove for nothing. Insomuch, that when
her sister Martha complained to our Lord of her, and bade Him bid her sister
rise and help her and let her not so work and travail by herself, she sat
full still and answered not with one word, nor shewed not as much as a
grumbling gesture against her sister for any plaint that she could make.
And no wonder: for why, she had another work to do that Martha wist not
of. And therefore she had no leisure to listen to her, nor to answer her
at her plaint.
Lo! friend, all these works, these words,
and these gestures, that were shewed betwixt our Lord and these two sisters,
be set in ensample of all actives and all contemplatives that have been
since in Holy Church, and shall be to the day of doom. For by Mary is understood
all contemplatives; for they should conform their living after hers. And
by Martha, actives on the same manner; and for the same reason in likeness.
18
How that yet unto this day all actives complain of contemplatives as Martha did of Mary. Of the which complaining ignorance is the cause.
AND right as Martha complained then on Mary her sister, right so yet
unto this day all actives complain of contemplatives. For an there be a
man or a woman in any company of this world, what company soever it be,
religious or seculars--I out-take none--the which man or woman, whichever
that it be, feeleth him stirred through grace and by counsel to forsake
all outward business, and for to set him fully for to live contemplative
life after their cunning and their conscience, their counsel according;
as fast, their own brethren and their sisters, and all their next friends,
with many other that know not their stirrings nor that manner of living
that they set them
to, with a great complaining spirit shall rise upon them, and say sharply
unto them that it is nought that they do. And as fast they will reckon
up many false tales, and many true also, of falling of men and women that
have given them to such life before: and never a good tale of them that
stood.
I grant that many fall and have fallen of
them that have in likeness forsaken the world. And where they should have
become God's servants and His contemplatives, because that they would not
rule them by true ghostly counsel they have become the devil's servants
and his contemplatives; and turned either to hypocrites or to heretics,
or fallen into frenzies and many other mischiefs, in slander of Holy Church.
Of the which I leave to speak at this time, for troubling of our matter.
But nevertheless here after when God vouchsafeth and if need be, men may
see some of the conditions and the cause of their failings. And therefore
no more of them at this
time; but forth of our matter.
19
A short excusation of him that made this book teaching how all contemplatives
should have all actives fully excused of their complaining words and deeds.
SOME might think that I do little worship to Martha, that special saint,
for I liken her words of complaining of her sister unto these worldly men's
words, or theirs unto hers: and truly I mean no unworship to her nor to
them. And God forbid that I should in this work say anything that might
be taken in condemnation of any of the servants of God in any degree, and
namely of His special saint. For me thinketh that she should be full well
had excused of her plaint, taking regard to the time and the manner that
she said it in. For that that she said, her unknowing was the cause. And
no wonder though she knew not at that time how Mary was occupied; for I
trow that before she had little heard of such perfection. And also that
she said, it was but courteously and in few words: and therefore she should
always be had excused.
And so me thinketh that these worldly living
men and women of active life should also full well be had excused of their
complaining words touched before, although they say rudely that they say;
having beholding to their ignorance. For why? Right as Martha wist full
little what Mary her sister did when she complained of her to our Lord;
right so on the same manner these folk nowadays wot full little, or else
nought, what these young disciples of God mean, when they set them from
the business of this world, and draw them to be God's special servants
in holiness and rightfulness of spirit. And if they wist truly, I daresay
that they would neither do nor say as they
say. And therefore me thinketh always that they should be had excused:
for why, they know no better living than is that they live in themselves.
And also when I think on mine innumerable defaults, the which I have made
myself before this time in words and deeds for default of knowing, me thinketh
then if I would be had excused of God for mine ignorant defaults, that
I should charitably and piteously have other men's ignorant words and deeds
always excused. And surely else, do I not to others as I
would they did to me.
20
How Almighty God will goodly answer for all those that for the excusing of themselves list not leave their business about the love of Him.
AND therefore me thinketh, that they that set them to be contemplatives
should not only have active men excused of their complaining words, but
also me thinketh that they should be so occupied in spirit that they should
take little heed or none what men did or said about them. Thus did Mary,
our example of all, when Martha her sister complained to our Lord: and
if we will truly do thus our Lord will do now for us as He did then for
Mary.
And how was that? Surely thus. Our lovely
Lord Jesus Christ, unto whom no privy thing is hid, although He was required
of Martha as doomsman for to bid Mary rise and help her to serve Him; nevertheless
yet, for He perceived that Mary was fervently occupied in spirit about
the love of His Godhead, therefore courteously and as it was seemly for
Him to do by the way of reason, He answered for her, that for the excusing
of herself list not leave the love of Him. And how answered He? Surely
not only as doomsman, as He was of Martha appealed: but as an advocate
lawfully defended her that Him loved, and said, "Martha, Martha!" Twice
for speed
He named her name; for He would that she heard Him and took heed to
His words. "Thou art full busy," He said, "and troubled about many things."
For they that be actives behove always to be busied and travailed about
many diverse things, the which them falleth, first for to have to their
own use, and sithen in deeds of mercy to their even-christian, as charity
asketh. And this He said unto Martha, for He would let her wit that her
business was good and profitable to the health of her soul. But for this,
that she should not think that it were the best work of all that man might
do, therefore He added and said: `But one thing is necessary.'
And what is that one thing? Surely that God
be loved and praised by Himself, above all other business bodily or ghostly
that man may do. And for this, that Martha should not think that she might
both love God and praise Him above all other business bodily or ghostly,
and also thereto to be busy about the necessaries of this life: therefore
to deliver her of doubt that she might not both serve God in bodily business
and ghostly together perfectly---imperfectly she may, but not perfectly--He
added and said, that Mary had chosen the best part; the which should never
be taken from her. For why, that perfect stirring of love that beginneth
here is even in number with
that that shall last without end in the bliss of heaven, for all it
is but one.
21
The true exposition of this gospel word, "Mary hath chosen the best
part."
WHAT meaneth this; Mary hath chosen the best? Wheresoever the best is
set or named, it asketh before it these two things--a good, and a better;
so that it be the best,
and the third in number. But which be these three good things, of the
which Mary chose the best? Three lives be they not, for Holy Church maketh
remembrance but of two, active life and contemplative life; the which two
lives be privily understood in the story of this gospel by these two sisters
Martha and Mary--by Martha active, by Mary contemplative. Without one of
these two lives may no man be safe, and where no more be but two, may no
man choose the best.
But although there be but two lives, nevertheless
yet in these two lives be three parts, each one better than other. The
which three, each one by itself, be specially set in their places before
in this writing. For as it is said before, the first part standeth in good
and honest bodily works of mercy and of charity; and this is the first
degree of active life, as it is said before. The second part of these two
lives lieth in good ghostly meditations of a man's own wretchedness, the
Passion of Christ, and of the joys of heaven. The first part is good, and
this part is the better; for this is the second degree of active life and
the first of contemplative life. In this part is contemplative life and
active life coupled together in ghostly kinship, and made sisters at
the ensample of Martha and Mary. Thus high may an active come to contemplation;
and no higher, but if it be full seldom and by a special grace. Thus low
may a contemplative come towards active life; and no lower, but if it be
full seldom and in great need.
The third part of these two lives hangeth
in this dark cloud of unknowing, with many a privy love pressed to God
by Himself. The first part is good, the second is better, but the third
is best of all. This is the "best part" of Mary. And therefore it is plainly
to wit, that our Lord said not, Mary hath chosen the best life; for there
be no more lives but two, and of two may no man choose the best. But of
these two lives Mary hath chosen, He said, the best part; the which shall
never be taken from her. The first part and the second, although they be
both good and holy, yet they end with this life. For in the tother life
shall be no need as now to use the works of mercy,
nor to weep for our wretchedness, nor for the Passion of Christ. For
then shall none be able to hunger nor thirst as now, nor die for cold,
nor be sick, nor houseless, nor in prison; nor yet need burial, for then
shall none be able to die. But the third part that Mary chose, choose who
by grace is called to choose: or, if I soothlier shall say, whoso is chosen
thereto of God. Let him lustily incline thereto, for that shall never be
taken away: for if it begin here, it shall last without end.
And therefore let the voice of our Lord cry
on these actives, as if He said thus now for us unto them, as He did then
for Mary to Martha, "Martha, Martha!"--"Actives, actives! make you as busy
as ye can in the first part and in the second, now in the one and now in
the tother: and, if you list right well and feel you disposed, in both
two bodily. And meddle you not of contemplatives. Ye wot not what them
aileth: let them sit in their rest and in their play, with the third and
the best
part of Mary."
22
Of the wonderful love that Christ had to man in person of all sinners truly turned and called to the grace of contemplation.
SWEET was that love betwixt our Lord and Mary. Much love had she to
Him. Much more had He to her. For whoso would utterly behold all the behaviour
that was betwixt Him and her, not as a trifler may tell, but as the story
of the gospel will witness--the which on nowise may be false--he should
find that she was so heartily set for to love Him, that nothing beneath
Him might comfort her, nor yet hold her heart from Him. This is she, that
same Mary, that when she sought Him at the sepulchre with weeping cheer
would not be comforted of angels. For when they spake unto her so sweetly
and so lovely and said, "Weep not, Mary; for why, our Lord whom thou
seekest is risen, and thou shalt have Him, and see Him live full fair
amongst His disciples in Galilee as He hight," she would not cease for
them. For why? Her thought that whoso sought verily the King of Angels,
them list not cease for angels.
And what more? Surely whoso will look verily
in the story of the gospel, he shall find many wonderful points of perfect
love written of her to our ensample, and as even according to the work
of this writing, as if they had been set and written therefore; and surely
so were they, take whoso take may. And if a man list for to see in the
gospel written the wonderful and the special love that our Lord had to
her, in person of all accustomed sinners truly turned and called to the
grace of contemplation, he shall find that our Lord might not suffer any
man or woman--yea, not her own sister--speak a word against her, but if
He answered for her Himself. Yea, and what
more? He blamed Symon Leprous in his own house, for that he thought
against her. This was great love: this was passing love.
23
How God will answer and purvey for them in spirit, that for business about His love list not answer nor purvey for themselves
AND truly an we will lustily conform our love and our living, inasmuch
as in us is, by grace and by counsel, unto the love and the living of Mary,
no doubt but He shall answer on the same manner now for us ghostly each
day, privily in the hearts of all those that either say or think against
us. I say not but that evermore some men shall say or think somewhat against
us, the whiles we live in the travail of this life, as they did against
Mary. But I say, an we will give no more heed to their saying nor to their
thinking, nor no more cease of our ghostly privy work for their words and
their thoughts, than she did--I say, then, that our Lord shall answer them
in spirit, if it shall be well with them that so say and so think, that
they shall within few days have shame of their words and their thoughts.
And as He will answer for us thus in spirit,
so will He stir other men in spirit to give us our needful things that
belong to this life, as meat and clothes with all these other; if He see
that we will not leave the work of His love for business about them. And
this I say in confusion of their error, that say that it is not lawful
for men to set them to serve God in contemplative life, but if they be
secure before of their bodily necessaries. For they say, that God sendeth
the cow, but not by the horn. And truly they say wrong of God, as they
well know. For trust steadfastly, thou whatsoever that thou be, that truly
turnest thee from the world unto God, that one of these two God shall send
thee, without business of thyself: and that is either abundance of necessaries,
or strength in body and patience in spirit to bear need. What then recketh
it, which man have? for all come to one in very contemplatives. And whoso
is in doubt of this, either the devil is in his breast and reeveth him
of belief, or else he is not yet truly turned to God as he should be; make
he it never so quaint, nor never so holy reasons shew there again, whatnot
ever that he be.
And therefore thou, that settest thee to be
contemplative as Mary was, choose thee rather to be meeked under the wonderful
height and the worthiness of God, the which is perfect, than under thine
own wretchedness, the which is imperfect: that is to say, look that thy
special beholding be more to the worthiness of God than to thy wretchedness.
For to them that be perfectly meeked, no thing shall defail; neither bodily
thing, nor ghostly. For why? They have God, in whom is all plenty; and
whoso hath Him--yea, as this book telleth--him needeth nought else in this
life.
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