The Apostolic Value of the Contemplative Life
S. M. Frances
Life of the Spirit March 1, 1949 DOI: 10.1017/s026935930003500x (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Key points | Argues that the contemplative's hidden life is not a separation from the world but a union with it: the contemplative belongs to both humanity and God, and through prayer, praise, suffering, and self-offering acts as a voice and expiation for the world, bearing hidden life that is communicated to others. |
Abstract
The contemplative life is of its nature a hidden life. It is often a reproach levelled at contemplatives that they separate themselves, not only materially, but also spiritually from the life of those living in the world. That the world of sin which the contemplative has quitted and that of grace where he intends to live, are opposed one to the other, is a fact. But that this includes an opposition between those who abide in the love of God either in the world or in the enclosure is not true. The soul of the contemplative becomes the rendezvous of humanity and God, for she belongs to both. As he prays silently or chants the Divine Office his prayer and praise are the voice of the-world. When he suffers and offers himself in sacrifice he is a token for the expiation of the world's sins and shares in the sufferings of his brethren. He is ever in the presence of God, and within his soul Life itself is buried—hidden like the seed—in order to bring forth fruit and be communicated to others.