The ordinary Christian is apt to wonder at the traditional teaching of theologians and spiritual writers on the two ways of living a Christian life. He hears of the active and contemplative lives, but to which of the two, he asks himself, does he belong? Of course, his life is one long activity; but it would not seem to be precisely Christian activity. His days are spent in earning his living, and what little time he has for himself he uses for his personal recreation. Must he, therefore, conclude that his life does not come into the Christian scheme of things, that it is neither active nor contemplative? Then again, he remembers how Martha hurried about the house in Bethany; but Mary sat still at His feet. It seems that the rebuke is turned towards him: ‘Martha, Martha, thou art careful and art troubled about many things. But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her’ (Luke x, 41-42). How distant it all seems, how remote from his own life. And what chance has he got of practising the one thing necessary, tvhich would seem to be the life of contemplation? But he recollects perhaps how St. Paul, and the Fathers of the Church after him, taught that variety is necessary for the perfection of the Mystical Body which has some members for more abundant honour and some for less honourable functions: he is perfect if he fills his perfect place in that Body. But he does not appreciate the idea of living perpetually among the second rate.