De ministerio Marthce et otio Marice Magdalenat
The Two Sisters of Bethany
Jesus visits the home of Martha and Mary, illustrating the distinct roles of active service and contemplative listening.
Jesus entered Bethany and stayed with Martha and Mary. After this, Jesus once entered a village called Bethany, which means 'house of obedience.' This shows that the Lord gladly enters the house of the conscience where he is obeyed with devotion. He came to the house of Martha and Mary; he often stayed there, and did so securely, because of the special friendship and devotion of those who lived there. It is called Martha’s house when the text says a woman named Martha welcomed him into her home, because she was the elder and managed the household. But those sisters, loving Jesus with their whole heart, received him reverently and eagerly, rejoicing at the arrival of such a guest. Martha immediately set to work to provide refreshment for the Lord and his disciples, laboring in her service to provide for them appropriately. Mary, however, sat at the feet of the Lord to show her diligence, persistence, and skill in listening, and the great reverence she had for the Lord. One stood and busied herself to feed the Lord with physical food; the other sat and listened, so that she might be fed by her Lord with spiritual food. Truly, just as the soul is better than the body, spiritual food is sweeter to the mind than physical food is to the stomach. But as Augustine says: "The more humbly she sat, the more she received; for water flows down to the humility of the valley and drains away from the swellings of the hill." And because the Lord, in his own way, did not want to remain idle, he spoke the words of eternal life, thereby setting an example for his disciples so that when they are received into homes, they might fill their hosts with sacred teachings. Maria, intent on him with her eyes and ears, contemplated his most beautiful face and was refreshed by his sweet sermon; she rejoiced in his appearance and words more than can be said. She thought of nothing else, but was intent only on the sweetness of the divine word and the works of the contemplative life, and from that rich table of the Lord, she gathered crumbs from the Lord's word. Martha, however, remained occupied with the works of the active life, and she paused, as if tired and weary from the labor of her ministry, resting a little. Feeling annoyed that she alone was laboring with the needs of the house while her sister was free for leisure and quiet, and complaining to the Lord who allowed this, she asked him to compel her sister to labor with her in the ministry and help her, but she received the opposite answer. Maria, however, helps Martha with advice, by directing her works, and by praying for her with her intercessions. See how those sisters had neither a manservant nor a maidservant to serve them; nor did the Lord have a cook or a doorkeeper to provide for his comfort, from which you have an argument against the pride, especially of prelates. Martha, in complaining about her sister, speaks from the perspective of those who, still ignorant of divine contemplation, consider only the work of brotherly love that they have learned to be pleasing to God; therefore, they assume that everyone who wishes to be devoted to Christ through contemplation must be bound to this. Jerome addresses this objection of the ignorant in a letter where he invites a noble and wealthy matron to the desert, saying: "When will this imperfect servitude have an end? Won't the Lord have the means to feed the poor, except through you?"
Christ’s Defense of Contemplation
Jesus defends Mary against accusations of idleness, affirming that her choice of contemplation is the better, more lasting part.
Mary is accused three times, and Christ defends her. Mary is accused in three ways: by the Pharisee, of presumption and rashness, because as a sinner she touched Christ while he was reclining; by Judas, of extravagance, because she poured out precious ointment and anointed the Lord's head and feet; and by her sister, of idleness, as we see here. Throughout this, Mary remained silent like one who suffers, and Christ always answered for her and defended her. He showed the Pharisee that Mary’s action was not one of presumption, but of devotion; he showed Judas and the other disciples that pouring out the ointment was not extravagance, but piety; and he showed her sister that Mary’s sitting was not idle, but occupied with better things. But Mary, who was resting in the Lord's words and held by a wondrous sweetness, was startled by her sister’s outcry as if waking from sleep. She feared, and with her face bowed to the ground, she remained silent and committed her cause to the Judge as if she were idle, not preparing a speech in response, lest she let go of or interrupt her intention of listening. The Lord, defending Mary, said to Martha: “Martha, Martha”—the repetition of the name is a sign of love or an intention to warn, so that she might listen more intently—“you are anxious and troubled about many things, and you are occupied with much.” For the works of the active life bring about anxiety and distraction of the mind, and frequently lead to disturbance. If, therefore, you wish to live with joy, don't do many things, because in many actions you will be less. Furthermore, one thing is necessary: to cling to God constantly, according to the verse: “One thing I have asked of the Lord, this I will seek,” and so on. It is either one thing—God himself, who is to be sought above all—or one thing, that is, the unity of the mind toward God. Through the contemplative life, the soul clings to God, who is simply one; whereas, through the active life, by focusing on creatures, which are many, the soul is divided and distracted by many things. And yet, many things are necessary for those who are striving toward the One, who is to be preferred above all else. Mary chose the better part, one that is more secure and more worthy. It’s as if he were saying: 'You haven't chosen a bad part, but she has chosen a better one.' Don't complain, then, about your sister's stillness, because the one who sits at his feet is greater than the one who serves. But how can it be called the 'better part' if she will only attain it in the homeland of heaven? Yet she has already tasted here the excellence of the sweetness and joy of that homeland, even if she doesn't grasp it as she will in the future. Martha's part isn't criticized, because it is good; but Mary's part is praised because it is the best. He adds the reason: it won't be taken away from her, for she has chosen what will last forever. In this life it begins and grows; in the next it will be more fully perfected, because what one now sees through a mirror in a riddle, one will then see face to face. And the fire of love that begins to burn here will blaze up even more when one sees the very One whom one loves. Charity never fails, because it is one and the same charity that remains here and in the homeland. There is fire in Zion and a furnace in Jerusalem; in the same way, the contemplative life is the same here as it will be in our true home, but here the joy of the mind is only half-full, while there it will be perfect. Therefore, the contemplative life will not be taken away, for once the struggle of this present age is removed, it will be brought to perfection; the active life, however, like faith, will eventually be done away with and taken away, because in our eternal home there will be no need for the works of mercy in which it is now exercised. Mary, therefore, having been excused by the Lord’s own defense, sat more securely from then on and rested more joyfully. Hence Augustine says: “The Lord answered Martha on behalf of Mary; and He who had been called upon as a judge became her advocate.” This judgment answered the one who complained and defended the one who had been chosen. Martha was intent on how she might feed the Lord, while Mary was intent on how she might be fed by the Lord. A feast was being prepared for the Lord by Martha, but in that very feast, Mary was already finding her joy. For she was held by a wonderful sweetness, which is surely greater for the mind than for the stomach. Having been excused, she sat more securely. The Lord did not criticize the work, but He distinguished the duty: there is one theoretical life—that is, the contemplation of God—to which all the pursuits of the virtues are deservedly secondary. Ambrose says the same: "Let the desire for wisdom drive you as it did Mary; for this is the greater, this is the more perfect work." And do not let the care of ministry turn you away from the knowledge of the heavenly Word. Don't argue against them, and don't judge those you see studying wisdom as being idle. Martha isn't criticized for her good ministry, but Mary is preferred because she chose the better part for herself. For Jesus abounds in many things and bestows much, and therefore He is wiser because He chooses what is essential. Finally, as Ambrose says, the Apostles didn't think it best to abandon the Word of God to serve tables. Therefore, Mary’s part—the rest of contemplation—is preferred over Martha’s ministry because it’s more worthy, being closer to the life of the angels; and because it’s more secure, more quiet, more joyful, and more lasting, for it won’t be taken away. The active life, however, is more dangerous because of the mud and dust that clings to the feet of those who are active, and it’s more laborious because of the worry and business it involves with neighbors; yet it’s more useful because of the help and edification it provides. The active life is of two kinds: one consists of leadership and preaching, the other of service and common life. Wherever, then, it’s read that the active life is preferred to the contemplative, it must be understood as referring to the active life of leadership and preaching; for in some respects the active life exceeds the contemplative, and in others it’s exceeded by it.
The Harmony of Active and Contemplative Lives
The text explores how the active and contemplative lives are not opposites but complementary duties, often overlapping in the life of the believer.
It's worth noting that teachers distinguish between two kinds of action. One consists of practicing moral virtues, which prepares the way for contemplation. As Gregory says: "Those who desire to reach the heights of contemplation must first prove themselves in the field of action." Once the tumult of the passions is calmed through the exercise of moral virtues, the soul is prepared to be freely lifted up into the contemplation of virtue. It's clear that this action is ordered toward contemplation as its end, and the end is better than the means. Therefore, regarding this kind of action, everyone agrees that contemplation is better. There is, however, another kind of action that follows contemplation, proceeding from its fullness—such as teaching, laboring in the care of souls, and doing similar works. Some say this action is better than contemplation itself, but it's not this action that Christ is speaking of here, as is clear to those who look closely. Others argue that even in this case, contemplation is better, because what is chosen for its own sake is seen to be better in an absolute sense than what is chosen only in a specific situation. Contemplation is to be chosen for its own sake, whereas the care of souls is to be undertaken only out of fraternal necessity. As Augustine says: "Charity seeks holy leisure, while the necessity of charity undertakes just work. If no one imposes this burden, one should be free to contemplate the truth; but if it is imposed, it must be undertaken because of the necessity of charity." That is what Augustine says. These two sisters, beloved by the Lord—Martha and Mary—represent the two spiritual lives through which the Church today is exercised. Martha represents the active life, through which we connect with our neighbor in charity; Mary represents the contemplative life, through which we long for the love of God. This is why it's said that Martha, not Mary, received Christ into her house; for Mary has no house, because the contemplative life scorns having any possessions in this world. It's enough for her to sit at the feet of the Lord, to always listen to the word of God, and to nourish her mind rather than her belly. It's enough for her, with all cares and anxieties set aside, to persist diligently in reading and prayer, to be free for the contemplation of God, and to sigh most sweetly with frequent compunction of tears for the forgiveness of sins and the reception of eternal life. For such were the Prophets; such were the Apostles; such were many others who left everything behind, fled the world, and clung to the Lord, as having nothing and yet possessing everything. The active life is so called because it's always in action, always in fatigue and labor, and can scarcely ever be at rest. This is why it's said here of Martha that she was busy with frequent service. For we see many church leaders and ministers, along with many others, running about, working, and burning with zeal, sweating in so many ways over the needs of their brothers and neighbors and over works of mercy, that we may rightly say they are busy with frequent service. So Mary sits, because as a contemplative, having calmed the tumult of her vices, she already enjoys in Christ the longed-for peace of mind; Martha, however, stands, because as an active person she labors in the struggle. Hence Augustine says: 'There remained, therefore, in that house which had received the Lord, two lives in two women, both innocent, both praiseworthy.' One was laborious, the other was at leisure; neither was wicked—which the laborious one must avoid—and neither was slothful—which the one at leisure must avoid. There were, therefore, in that house two lives and the very fountain of life: so says Augustine. These women, however, are the most prudent leaders and guides of the entire ecclesiastical army. The rest of the crowd follows them: some go after Martha, others after Mary. For no one enters that heavenly homeland unless they follow either this life or that one. But in these matters, everyone needs to consider their own strengths and the work they're best suited for. If someone is better suited for contemplation and more devout in prayer, they should safely withdraw to the desert to pray for themselves and for others; they don't hide their talent in the earth, but in the Lord. Even if they don't preach, they are still spending the talent of prayer and devotion—the area where they are most capable and feel they are at their best—for the benefit of all. And they shouldn't be called lazy, for they are entirely occupied with holy devotion, prayer, fasting, vigils, and tears. Apply this same approach and understanding to the active life as well. Still, there is no division between these ways of life as if they were opposites; rather, they are distinguished by their duties. They actually overlap, even for the same person, but the duties themselves are distinct. For an active person is often a contemplative one, and vice versa, though they are named after the one whose duties they perform more often and in greater number. The duties of the active life include reading in public, preaching, correcting others, calling back those who have wandered, teaching the ignorant, supporting and feeding the poor, giving counsel and help to those who ask, rescuing the needy from the hand of the strong, caring for the sick, providing for those entrusted to us so they may survive, distributing what is helpful to each individual, and practicing all works of mercy. The duties of the contemplative life are to read in private, to meditate on the Law of God, to pray in secret, to taste beforehand and sense the sweetness and delight of our heavenly home with the angels, to cling solely to the desire for the Creator, to keep the mind stripped of all earthly things, and to unite it with Christ as much as human weakness allows, so that one no longer desires to do anything else. Instead, with all worldly cares trampled underfoot, the soul burns to see the face of its Creator, to the point that the contemplative’s conversation is already as if in heaven, and they have no taste for earthly things. A contemplative and truly spiritual person ought to be so faithful in their whole life and in every work, as if they were to be judged before God every single hour; they should live and burn with such an ardent desire, as if they were to join the company of the angels every single hour to enjoy God eternally. And whoever has their heart lifted to heavenly things does not let their heart depart from God, whether they are sitting, walking, resting, or doing anything at all. They encourage everyone to love God, they mock the glory and happiness of this world, and they show how foolish it is to put one’s trust in things that pass away, while marveling at the blindness of men. Still, when the occasion and necessity arise, a contemplative person should take on the duties of an active one, and vice versa, whenever it seems right for the Church. This is why Hildebert of Le Mans, writing to someone who had been promoted to a position of authority and was complaining that his rest for contemplation had been taken away and that he was unwillingly bearing the burden of active responsibility, said: "You used to sit at the feet of the Lord with Mary; now you serve the Lord with Martha." The beauty of Rachel has drawn you, but don't despise Leah, even with her weak eyes, because she bears children. Mary receives food from the Lord, while Martha prepares and serves it to the Lord; the one refreshes God, the other is refreshed by God; the one serves the bread of men, the other is served the bread of angels; at His table nothing is rejected, but at Martha's table, there is much. There you heard the song of the angels, you saw the lilies of the virgins, the roses of the martyrs, the violets of the confessors; here you see the Son of God descending from heaven and saying: "There is more joy among the angels of God over one sinner who repents," and so on. It may seem to you that the contemplative life should be preferred to the active; yet if you consider it carefully, the active life is just as much a path to glory as the contemplative, and not a descent into ruin, for both have their place in the same person and in different people. You will find this. For Christ, while teaching in the plains, prayed on the mountain; Moses spoke with the Lord on the mountain and in the tabernacle, and while descending from the mountain and leaving the tabernacle, he spoke with the people; Peter, to whom it was said in the upper room, "Kill and eat," preached to the people; the Apostle, caught up into paradise, became the teacher of the Gentiles. We read that Mary just sat and listened, never once helping her sister as she hurried about, even though her sister, anxious with a certain bitterness of spirit, asked for her help. It is never said that Martha mixed Mary’s part with her own service, and for that reason, as the Lord testifies: Mary chose the better part, which will not be taken away from her. Through Mary, therefore, those are signified whose life is in heaven, like those who say: 'See, I have fled far away,' and so on. Through Martha, busy priests are rebuked, in whom the crowd of business shuts out the sanctuary of contemplation and extinguishes the sacrifice of a contrite heart. It’s impossible to speak with the Lord at times if you’re also, even while silent, chatting with the whole world. Such people are met by hostile business, the memory of which follows them even to the sacred altars, stealing from them the benefit of their prayers and cheating them of their ecclesiastical duties at the proper times. Martha did indeed serve, but she served Christ; she hurried about, but she did it for Christ. If we hurry about for our own sake, seeking what is ours and hunting after temporal things, we aren't Martha, but merchants. So, if you are running about like this, you have a fair reason to weep and complain. However, if you are simply acting as Martha, you are doing well; if you are moving between Leah and Rachel, you are doing better; but if you sit with Mary and listen, you are doing best. It is good to sow what she did, but it is better to reap what the other did. I say this so that you might consider it a great good to alternate these pursuits, so that you are sometimes free for quiet, and sometimes for the needs of your neighbor. For it is one and the same ladder upon which Jacob saw the angels ascending and descending.✦ Love Rachel for her beauty, and Leah for her children. Therefore, neither should be set aside by a leader; both should be embraced. Which one you should prefer over the other, however, I do not know. But I do know this: as the Evangelist says, "Two will be in bed; one will be taken, and the other left," and so on. These are the words of Hildebert of Le Mans.
The Virgin Mary as the Perfect Castle
The Blessed Virgin Mary is presented as the ultimate model of both active service and contemplative union, likened to a fortified castle.
Although this story we're touching on doesn't technically concern the Blessed Mary, this Gospel is still read on the day of her Assumption, either because she is the castle the Lord entered, or because she possessed the lives and duties of these two sisters. The castle, of course, was the body of the undefiled Virgin Mary, which the Lord Jesus entered at his conception. It's well called a castle because of the seven things that make up a noble fortress. The first is a high location, so that the castle is set on high; this signifies the height of the spiritual life, where the spiritual person is raised above the restlessness and attachments of those in the world, and is instead in the heights of heavenly desires and the contemplation of divine things. Such was the Blessed Virgin Mary, who possessed the height of the spiritual life in herself in the most excellent way, regarding all the things mentioned above. The second is a closed and firm wall, which signifies the firm enclosure and watchful custody of virginal integrity, which was in the Blessed Virgin in the most excellent way; the wall of virginal integrity surrounded her so completely that no approach of lust could ever reach her, nor could her senses be touched by any lust even in a single thought, which is why that verse from the Song of Songs was fulfilled in her: 'A garden enclosed, a fountain sealed.' The third is a tower, which signifies humility, which lifts a person up to heaven, according to the saying: 'Whoever humbles himself will be exalted'; and just as a tower is for the protection of everyone in the castle, so humility protects and preserves all virtues in a person. This fortification of the tower of humility is very fitting for the wall of virginity, for these two defend each other and were present in the Blessed Virgin in the most excellent way. The fourth is the moat, which represents poverty, because it empties the soul of all worldliness; this was present in the Virgin Mary, of whom it is said that there was no room for her in the inn where she was to give birth to her Son. The fifth is the armor for the castle's protection, necessary for those who take refuge there; this represents the abundance of mercy found in the blessed Virgin, by which she protects sinners and those who are crushed by the enemy and flee to her. The sixth is the food, without which the castle cannot be maintained; this represents the abundance of spiritual nourishment that the blessed Virgin possessed in full measure, for she contained within herself the living and true bread that came down from heaven. The seventh is the flowing river, which represents the fullness of grace that flowed into the blessed Virgin. Hence Jerome says: "To others it is given in parts, but the fullness of grace poured itself out entirely upon Mary." To the Virgin Mary. Jesus entered, therefore, into a certain castle—that is, into the blessed Virgin—into whom God himself came to conquer the devil; and a certain woman named Martha, that is, the blessed Virgin, received him into her house, that is, into her womb; and she had a sister named Mary. The blessed Virgin was both Martha and Mary: Martha, because of her devotion to good works; Mary, because of her quiet contemplation. For Martha was active in Christ her Son when she performed all the works of mercy and piety toward him, and cared for him as diligently as a mother; she was active in his members, too, when she served Elizabeth, her kinswoman, as she gave birth to the Lord’s Forerunner, and when she cradled the Forerunner himself, bathed him, and humbly performed other services for them both. Mary was also contemplative, listening to the Angel and the Lord, and speaking with them. She kept and pondered in her heart all that she saw and heard—things she did not reveal until the proper time, when the Gospel began to be written. Then she taught the Apostles what she had learned, and in that, she was active. This is why it is said here: And she had a sister named Mary. She who stood constant in faith, and says: Part one, chapter 61. Lord, do you not care, etc. This Martha, who complains about her sister, is the lower reason, which attends to and sees her Son being seized for death, and in this is anxious with natural compassion, as if she were trying to free him; but Mary is the higher reason, contemplating the divine will and seeing that everything happened by God’s decree. As if sitting at his feet, she heard what her Son had predicted about his Passion, and conforming herself to the divine will, she agreed that it should happen this way: so that it was as if the lower reason of the blessed Virgin were complaining to the higher. But let us hear what the Lord answers: Martha, Martha, you are anxious and troubled about many things, because the blessed Virgin was anxious when she fled into Egypt while Herod was persecuting them, and when she knew the Jews were persecuting her Son; yet one thing is necessary—that one should die for the people, and the whole nation not perish. And Mary—that is, the higher reason—chose the best part, which is to consent to the divine will in all things; and therefore it will not be taken from her, because it was necessary for Christ to suffer, and so to enter into his glory. Hence Anselm says: "We take this castle that Jesus entered to be, by way of analogy, the immaculate Virgin Mary, the mother of that same Jesus." A castle is defined as a tower and the wall surrounding it, which defend each other; the wall keeps enemies away from the fortress, and the fortress keeps them away from the wall. It is not unfitting that the Virgin Mary is likened to such a castle, which the virginity of her mind and body walled in on all sides, as if it were a wall, so that lust could never find a way to her, nor could her senses be corrupted by any enticement. And because pride usually attacks where it cannot overcome virginity with lust, there is in that same virginity a tower of humility that repels all pride. These two—the wall of virginity and the tower of humility—fortify one another, so that there was never a proud virginity or a tainted humility in the humble Virgin; rather, a humble virginity and a virginal humility always remained in her. These two sisters of Bethany, as the holy Fathers have explained most fully, signify two lives in the holy Church: Martha, the active life; Mary, the contemplative. The one labors to offer all the services of humanity to the needy; the other rests and sees how sweet the Lord is. The one is occupied with exterior things, while the other contemplates interior things. Just as Mary is the unique Mother of the Lord, so too the effect of these two lives, which these two sisters represent, was unique in her. Martha never acted this way in any one person—or rather, in all people; Mary never gave herself to contemplation in this way; neither one nor the other ever showed what was hers in this way. I am speaking of the other Martha and Mary; I mean their significance. In the Virgin, who showed the parts of Martha. But let's look at the action of this Martha, and then consider the contemplation of this Mary. To do this more fully, let's compare what others do through Martha with what she herself did. Others take any guest at all into their homes; she didn't take in just anyone, but the very Son of God—who has nowhere to lay his head—not into a house, but into her womb. They cover any naked person with clothing that is changeable and corruptible, gathered from anywhere; she covered the Word of God, who in that same Virgin took on flesh. He took it on in the unity of his person, which will remain incorruptible and unchangeable without end. Others might refresh the hungry or thirsty with physical food or drink, but she fed the man who is God—who was needy in his humanity—not only with physical sustenance, but by nourishing him with her own interior milk. And to run briefly through those six works of mercy—which, if done to one of these least ones, God confesses are done to himself—she took in as her guest not just any of the least ones, but the highest Son of God; she covered him, naked in his flesh or even in swaddling clothes; she fed him when he was hungry; she gave him milk to drink when he was thirsty; she not only visited him when he was weak through infancy and lying helpless, but she also attended to him constantly by bathing, anointing, warming, and carrying him, so that it is rightly said of her: 'Martha was busy with much serving'; she was present to him when he was seized and crucified, placed as if in a prison, just as it is written: 'But standing by the cross of Jesus was his mother.' Amid these things, she was anxious and troubled when she fled into Egypt from the face of Herod; she was troubled when she learned of the Jews lying in wait, seeking to bring death upon him. In the end, she was greatly troubled when she saw her Son being seized, bound, scourged, spat upon, crowned with thorns, mocked, struck, crucified, dying, and buried. Therefore, it fits her well what is said: 'Martha, Martha, you are anxious.' And you are troubled about many things. No one doubts, however, that blessed Mary wanted her Son to be rescued from every tribulation, and herself to be helped in her distress by the divinity which she knew to be in that same Son through contemplation, which is Mary's part. This is what Martha complains about: that her sister left her alone to serve, and she demands her help in the service. This is what needs to be said about Martha's part. As for Mary’s part, which is called the best—who could ever worthily describe the greatness or the nature of the grace that was in the blessed Mary? If Martha’s part is as we’ve described—or even better—in the blessed Mary, yet it isn't praised by the Lord, though it isn't blamed; what then is the part that Mary chose as the best, which is so praised that it’s said it will never be taken away from her? Oh, what a great abundance of God’s sweetness was in the blessed Virgin Mary when the Holy Spirit came upon her, the power of the Most High overshadowed her, and she conceived by that same Holy Spirit! What did she not taste, in whom the Wisdom of God lay hidden, and in whose womb He fashioned a body for Himself? She sat not only at the feet, but at the head of the Lord, and listened to the Word from His own mouth. She kept all the words of the angels, the shepherds, the magi, and indeed of her own Son, pondering them in her heart. No one ever tasted as she did how sweet the Lord is; she was intoxicated by the abundance of God’s house and drank from the torrent of His pleasure. And it’s no wonder, since with her—indeed, within her—was the fountain of life, from which flowed such perfection of both lives. Like Martha, she was busy with many things; like Mary, she delighted in the one thing. After all, one thing is necessary, because many things are taken away, but one thing remains. She fulfilled the part of Martha in a unique way, therefore, and in a singular way she chose the best part of Mary. But Martha’s part is taken from her; for she will no longer be anxious to serve Him as a child, to whom all the orders of angels minister as to their Lord. She won't be saddened anymore, fleeing into Egypt from the face of Herod, because she has ascended into heaven, and Herod has descended into hell, out of her sight. She will no longer be troubled regarding the head of the part [chapter 61]. —the many things the Jews did to His Son, because all things are subject to Him. The Son of Mary will no longer be scourged or killed by the Jews or soldiers; for Christ, rising from the dead, dies no more, and death will no longer have dominion over Him. Martha’s part is therefore taken away, but for her own good, because Mary’s part is set before her, which will not be taken from her. For she is exalted above the choirs of angels; her desire is filled with good things; she sees God face to face, as He is; and she rejoices with her Son forever. This is the best part, which will not be taken from her; may we also be partakers of it, through her merits and prayers, through Jesus Christ our Lord. Amen—that is what Anselm says. The Virgin Mary herself also chose the best part, both in grace and in glory. She chose it in grace during this life through a superabundance of every virtue, for as Jerome says: Just as no good person is found in comparison to God, so no one is found perfect in comparison to the Mother of the Lord, no matter how exceptional they may be proven to be in virtue. Therefore, the Church rightly sings of her: She was seen to have no equal before, nor to have one after. In glory, too, she chose the best part—that is, the part that is higher in heaven, just below the throne of God’s majesty—because she has been exalted above all the choirs of angels; and this best part will never be taken away from her for eternity. Speaking to her about this best part, Augustine says: “You, glorious Virgin, have been advanced to such glory that you have nothing higher than you in the heights, except for the Lord; and having transcended even angelic dignity, you have been raised to a seat with the Lord.” For where the King, your Son, has placed what was taken from you, there He has also placed you, the Mother from whom He was taken. For it isn't right to believe that you are anywhere other than where that which was taken from you is—so says Augustine.
Religious Life and Final Prayer
The chapter concludes with a moral application to the religious life and a prayer for grace to imitate the devotion of the sisters.
This is interpreted morally in relation to those in religious life: the castle is the religious life itself; the walls of this castle are the abbot and the other superiors; the moats are poverty, which the devil tries to fill with an abundance of riches so that he can capture the castle; the water surrounding this castle is the fountain of tears; the provisions are vigils, fasting, and disciplines, by which the flesh is weakened but the soul is fattened; the tower is contemplation. In this castle is Martha—the officials who are anxious and troubled by many things—and Mary, those in the cloister who sit at the feet of the Lord. Jesus comes to this castle when someone turns to the religious life for the sake of hospitality; for Jesus is received whenever someone is welcomed in his name. Therefore, Jesus enters a certain castle—a place of religious life—in his members, and Martha signifies compassion; this means officials ought to be gentle, kind, and diligent in receiving guests. She had a sister named Mary, who was neither a mistress nor a servant, because officials in the cloister shouldn't be masters of those in the cloister, nor the other way around; all are brothers, because there is one Master, Christ, one Father, Christ, and one mother, the Rule. She sat at the feet of the Lord, which describes the duty of those in the cloister: to sit, to be silent, to meditate, and to hear the Lord speaking in Scripture and in their hearts. But Martha complains, saying, "Lord, don't you care?" Officials occupied with temporal matters ought to complain about those in the cloister who are free for contemplation, by longing for the peace of contemplation and fleeing the tumult of worldly business. Hence Bernard says: "A happy house and a blessed congregation, where Martha complains about Mary!" It is entirely unworthy for Mary to envy Martha; after all, Mary chose the best part—that is, those in the cloister who are free for contemplation—which will not be taken from her. This is because no one today complains about a cloistered person who wants to stay in the cloister, but people rightly complain about one who wants to become an abbot; or, it will not be taken from her because the active life fades away with this present life, but the contemplative life continues after this life. PRAYER: Lord Jesus Christ, who for our sake came into the flesh, through the union of your divine and human nature, may the depths of your mercy be moved toward me, your unworthy, sinful, and guilty servant. May the mercy of that Martha who welcomed you into her home in her virginal womb, and of that Mary who kept your words, pondering them in her heart—that is, through the faith, merits, and prayers of your most merciful Mother—be moved toward me. Come, and by the infusion of your grace, enter my mind so that I may love nothing but you, seek nothing, and not even desire to think of anything else; but may you alone be my hope and my every work. I pray that I may even here be able to taste, to some degree, the sweetness of your consolation. Amen.
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i Jesus Bethaniam ingressus apud Martham et Mariam divertit. — Et post haec, quadam vice, intravit Jesus in quoddam castellum, scilicet Bethaniam, quae interpretatur domus obedientia* , per quod signatum est quod libenter intrat Dominus domum conscientiae, ubi ei obeditur devote. Et venit ad domum Marthae et Mariae; ad illam enim domum frequenter divertebat, et secure, propter specialem ibi habitantium amicitiam et devotionem. Sed Marthae domus hic appellatur, cum dicitur, et mulier quadam Martka nomine excepit illum in domum suam, quia major natu erat et curam domus habebat. At illae sorores toto affectu Jesum diligentes, reverenter et alacriter eum suscepemnt, de tanti hospitis adventu gaudentes. Et Marthaquidem se incontinenti ad refectionem Domino et discipulis suis procurandam paravit, et in ministerio laboravit ut eis convenienter provideret. Maria vero ad pedes Domini se posuit, ut diligentiam, assiduitatem, solertiam erga auditionem ostenderet, et multam reverentiam quam ad Dominum habebat. Illa stabat et satagebat ut pasceret Dominum cibo utique corporali; haec sedebat et audiebat, ut pasceretur a Domino suo cibo spirituali.
Sane quanto melior est anima corpore, tanto dulcior est cibus spiritualis in mente quam carnalis in ventre. Ut autem dicitAugustinus: « Quanto humilius sedebat, tanto amplius capiebat; confluit enim aqua ad humiiitatem convallis, denatat de tumoribus collis. Et cum Dominus, more suo nolens stare otiosus, verba vitae loqueretur aeternae, per hoc dans exemplum discipulis, ut et cum recipiuntur in domibus, suscipientes repleant sacris doctrinis; Maria oculis et auribus in eum intenta speciosissimam faciem ejus contemplabatur, et in ejus suavi sermone reficiebatur, et ultra quam dici possit in aspectu et verbis ejus jucundabatur; nec quidquam aliud cogitabat, sed tantum dulcedini verbi divini et operibus vitae contemplativae intenla erat, et de illa mensa Domini opulenta micas de verbo Domini colligebat. Martha vero in operibus vitae activae occupata stetit, et substitit quasi fatigata et fessa labore ministerii cessans aliquantulum; et moleste ferens quod ipsa sola in necessitatibus domus laboraret, soror vero ejus otio et quieti vacaret, et Domino hoc permittenti conquerens, postulavit ab eo, ut ad laborandum secum in ministerio et juvandum illam compelleret, sed contrariam sententiam reportavit. Maria autem Martham adjuvat consiliis, opera ejus dirigendo et suffragiis pro ipsa orando. Ecce quod sorores istae nec servum nec ancillam habebant, qui eis servirent; nec Dominus coquum vel ostiarium qui ejus commodo providerent, ex quo habes argumentum contra superbiam praesertim praelatorum. Martha de sorore conquerens ex illorum persona loquitur, qui adhuc divinae contemplationis ignari solum quod didicerunt fraternae dilectionis opus Deo placitum ducunt; ideoque cunctos qui Christo per contemplationem devoti esse volunt, huic mancipandos autumant. » Hanc ignarorum objectionem solvit Hieronymus in epistola, in qua invitat nobilem et divitem matronam ad eremum, dicens : a Quando finem habebit ista servitus imperfectar Numquid non habebit Dominus, unde alet pauperes, nisi per te ?
» 2 Triplici vice accusatur Maria et per christum defenditur. — Invenitur autem Maria accusata tripliciter : scilicet a Pharisaeo, de praesumptione et temeritate, eo quod peccatrix Christum rccumbentemtetigit; a Juda, de prodigalitate, eo quod pretiosum unguentum effudit, ac caput et pedes Domini unxit; a sorore, de otiositate, sicut patet hic. Et ubique Maria tanquam patiens tacuit, et Christus semper pro ipsa respondit, et eam excusavit, ostendens Pharisaeo quod factum Mariae non erat praesumptionis, sed devotionis; ostendens quoque Judae et aliis discipulis, quod illa effusio unguenti non erat prodigalitatis, sed pietatis; ostendens etiam sorori, quod sessio Mariae non erat otiosa, sed melioribus actibus occupata. Maria autem quae in verbis Domini quiescebat, et mira suavitate tenebatur, ad clamorem sororis quasi somno evigilans de quiete sua timuit, et, facie inclinata in terra, siluit, ac causam suam tanquam otiosa Judici commisit, non parans respondendi sermonem, ne remitteret vel interrumperet audiendi intentionem. Et Dominus, excusando Mariam, dixit ad Martham : Martha, Martha, repetitio nominis signum est dilectionis vel monendae intentionis, ut scilicet audiret intentius, sollicita es, et turbaris erga plurima, ac circa multa es occupata; opera enim vitae activae sollicitudinem et distractionem mentis inducunt, et frequenter perturbationem ingerunt. Si ergo vis cum laetitia vivere, noli multa agere; quia in multis actionibus minor eris. Porro unum est necessarium, scilicet Deo jugiter inhaerere, secundum illud : Unam petii a Domino, hanc requiram, etc. Vel unum, scilicet ipse Deus, qui unus est prae omnibus quaerendus; vel unum, id est unitas mentis ad Deum, quia per vitam contemplativam mens adhaeret Deo, qui est simpliciter unus, sicut e cbntra per vitam activam intendendo creaturis, quae multae sunt, anima dividitur et per multa distrahitur.
Et tamen multa sunt necessaria tendentibus ad unum, quod omnibus est praeferendum.
Maria optimam partem elegit, securam magis et digniorem. Quasi dicat : Non tu malam, sed illa meliorem. Ne ergo conqueraris de otio sororis, quia major est qui recumbit, quarm qui ministraU Sed quomodo dicitur optima pars, cum eam tantum sit consecutura in patria? Sed et illam optimitatem dulcedinis et jucunditatis patriae jam hic praegustavit, non sicut in futuro apprehendit. Non tamen reprehenditur pars Marthae, quia et ipsa est bona; sed laudatur pars Mariae, quia optima, cujus causam subjungit : quia non auferetur ab ea, hoc enim elegit quod semper manebit. In hac vita incipit et augetur, in alia vita plenius perficietur ; quia quod nunc videt per speculum in asnigmate, tunc videbit facie ad faciem. Et amoris ignis qui hic ardere inchoat, cum ipsum quem amat viderit, in amorem amplius inardescet. Caritas nunquam excidit, quia una et et eadem caritas hic et in patria remanet.
Ignis est in Sion, et caminus in Jerusalem, ita et contemplativa eadem est hic et in patria; sed hic jucunditas mentis est semiplena, et ibi erit perfecta. Non ergo contemplativa auferetur, quae, subtracta praesentis seculi lucta, perficietur; activa vero sicut et fides evacuabitur quandoque et auferetur, quia in aeterna patria non erunt opera pietatis necessaria, in quibus ipsa exercetur. Maria ergo, per Domini excusationem excusata, deinde securius sedit, et jucundius quievit. Unde Augustinus : « Dominus pro Maria respondit Marthae; et ipse ejus factus est advocatus, qui judex fuerat interpellatus. Quae sententia interpellanti respondii, et susceptam defendit. Intenta erat Martha quomodo pasceret Dominum, intenta Maria quomodo pasceretur a Domino. A Martha convivium Domino parabatur, in cujus convivio jam Maria jucundabatur. Mira enim suavitate tenebatur, quae profecto est major mentis quam ventris.
Excusata est, sedit securior. Non ergo Dominus opus reprehendit, sed munus distinxit : una est theorica, id est contemplatio Dei, cui merito universa virtutum studia postponuntur. » Unde et Ambrosius : « Agat te sicut Mariam desiderium sapientiae; hoc enim majus, hoc perfectius opus. Nec ministerii cura a cognitione verbi coelestis te avertat. Nec arguas eos et otiosos judices quos videas studere sapientiae. Nec Martha tamen in bono ministerio reprehenditur ; sed Maria, quod meliorem partem sibi elegerit, antefertur. Jesus enim multis abundat et multo largitur, et ideo sapientior quod principale adyertit, elegit. Denique Apostoli optimum non putaverunt derelinquere verbum Dei et ministrare mensis : » haec Ambrosius.
Itaque Mariae pars, id est contemplationis otium, Marthae ministerio praelata est, quia dignior, scilicet Angelorum conversationi vicinior, et quia securior, et quia quietior, et quia jucundior, et quia diuturnior; quia non auferetur. Illa vero periculosior, propter lutum et pulverem pedibus activorum adhaerentem, et laboriosior, propter sollicitudinem et occupationem, proximis tamen utilior, propter subventionem et aedificationem. Activa autem, quaedam est praelationis et praedicationis ; quaedam ministerii et vitae communis. Sicubi ergo legitur activam praeferri contemplativae, intelligendum est de activa praelationis et praedicationis ; in aliquo enim excedit activa contemplativam, et in aliquo exceditur per illam.
Ubi sciendum, quod distinguitur duplex actio a doctoribus. Una quae consistit in exercitio virtutum moralium, et ista disponit ad contemplationem. Unde Gregorius : « Qui contemplationis arcem tenere desiderant, necesse est ut prius in campo actionis se probent. Sedatis enim passionum tumultibus per exercitium virtutum moralium, disponitur anima ut libere possit elevari in contemplationem virtutis; ex quo patet quod talis actio ordinatur ad contemplationem sicut ad iinem; nnis autem melior est his quae sunt ad finem. » Et ideo de tali actione concedunt omnes quod contemplatio est melior. — Alia autem actio est, quae sequitur contemplationem, procedens ex plenitudine contemplationis; sicut ' est docere et in regimine animarum laborare, et hujusmodi opera facere; et de tali actione dicunt aiiqui quod est melior ipsa contemplatione; et de ista actione non loquitur hic Christus, ut patet intuentibus. Alii vero dicunt quod etiam in ista actione contemplatio melior est, quia id quod simpliciter praeeligitur videtur esse melius absolute, quam id quod praeeligitur in casu ; sed contemplatio est per se eligenda; cura autem animarum in casu necessitatis fraternae est suscipienda. Unde Augustinus : <c Otium sanctum quaerit caritas, negotium justum suscipit necessitas caritatis, quam sarcinam si nullus imponit intuendae veritati vacandum est; si autem imponitur, suscipienda est, propter caritatis necessitatem : » haec Augustinus.
Hs duae sorores Domino dilectae, scilicet Martha et Maria, duas vitas demonstrant spirituales, quibus praesens exercetur Ecclesia. Martha activam, qua proximo in caritate associamur; Maria contemplativam, qua in Dei amore suspiramus. Unde non Maria, sed Martha Christum suscepisse dicitur in domo sua; Maria enim non habet domum, quia vita contemplativa omnem hujus seculi spernit habere possessionem. Sufficit ei ad pedes Domini sedere, et verbum Dei semper audire, ac mentem potius quam ventrem nutrire. Sufficit ei, remotis omnibus curis et sollicitudinibus, lectioni et orationi assidue insistere, et in Dei contemplatione vacare, crebra quoque lacrymarum compunctione, pro peccatorum remissione et aeternae vitae susceptione dulcissime suspirare. Tales enim Prophetae fuerunt; tales et Apostoli; tales et multi alii, omnia relinquentes, mundum fugientes, ac Domino adhaerentes, tanquam nikil habentes et omnia possidentes. Activa vero vita dicitur, quia semper in actu, semper in fatigatione et labore est, et vix aliquando in quiete potest esse. Unde hic de Martha dicitur, quia satagebat circa frequens ministerium.
Videmus enim multos Ecclesiarum praepositos et ministros, ac multos alios sollicite discurrere, laborare, aestuare, et multis modis fratrum et proximorum necessitatibus, et misericordiae operibus insudare, ut eos quoque non immerito circa frequens ministerium satagere dicamus. Et ideo Maria sedet, quia contemplativa, pacatis vitiorum tu55 7 murtibus, optata jam in Christo quiete mentis perfruitur; Martha vero stat, quia activa laboriosa desudat in certamine. Unde Augustinus : « Remanserunt ergo in illa domo, quae susceperat Dominum, in duabus feminis duae vitae, ambse innocentes, ambae laudabiles. Una laboriosa, altera otiosa, nulla fascinorosa, quam cavere debet laboriosa, nulla desidiosa, quam cavere debet otiosa. Erant ergo in domo illa duae vitae et ipse fons vitae : » haec Augustinus. Hae autem mulieres prudentissimae totius Ecclesiastici exercitus duces et praeviae sunt. Has cetera turba sequitur : alii post Martham, alii post Mariam vadunt. Nulli enim coelestem illam patriam ingrediuntur, nisi qui hanc vel illam sequuntur.
Sed ih his necesse est, ut unusquisque vires suas consideret, et ad quod opus aptior sit. Si enim ad contemplationem sit habilior et ad orandum devotior, tute se transferat ad eremum pro se et aliis oraturus ; nec sic abscondit talentum in terra, sed in Domino, licet non praedicet, quia talentum orationis et devotionis in quo amplius valet, et meliorem se sentit, omnibus erogat; nec piger dici debet, qui totus in sancta devotione et oratione, jejuniis, et vigiliis, et lacrymis est. Et de activa similiter suo modo accipe et intellige.
Non tamen fit divisio inter has species vitae, quasi per opposita, sed per officia; conveniunt enim etiam eisdem, sed officia habent distincta. Activus enim saepe est contemplativus, et e converso, qui tamen denominatur ab altera, cujus scilicet plura et frequentius gerit officia. Sunt autem officia activae vitae legere, in publico praedicare, corripere, errantes revocare, nescientes docere, pauperes sustentare et alere, petentibus consilhim et auxilium dare, inopem de manu fortis eripere, infirmantis curam gerere, commissis nobis qualiter subsistere valeant providere, quae singulis quibusque expediant dispensare, opera pietatis omnia exercere. Officia vitae contemplativae sunt sibi et in secreto legere, in Lege Dei meditari, secreto orare, suavitatem et dulcedinem patriae cum Angelis praegustare et praesentire, soli desiderio Conditoris inhaerere, exutam mentem a cunctis habere terrenis, eamque quantum humana imbecillitas sinit unire cum Christo, ut nil jam agere libeat ; sed calcatis curis omnibus, ad videndam faciem sui Creatoris animus inardescat, adeo ut conversaiio contemplativi jam quasi in ccelis sit et nihil de terrenis sapiat. Contemplativus enim et vere spiritualis homo tam fidelis debet esse in tota vita sua et in omni opere suo, ac si singulis horis judicari debeat coram Deo; et tam ardenti desiderio vivere et ardere, quasi singulis horis debeat jungi Angelorum coetibus ad fruendum Deo aeternaliter. Et qui habet cor in supernis elevatum quando sedet, quando ambulat, quando requiescit, quando aliquid facit, cor a Deo non recedit; omnes ad Dei amorem exhortatur; deridet hujus mundi gloriam et felicitatem; miratur hominum caecitatem, et quam stultum sit in transitoriis fiduciam habere ostendit.
Contemplativus tamen pro opportunitate temporis et necessitate instante, alter alterius sumat officia, sitque de contemplativo activus, et e converso, cum expedire visum fuerit Ecclesiae. Unde Hildebertus Cenomanensis scribens cuidam assumpto in praelatum, conquerenti ademptam sibi esse contemplationis requiem, et activae sollicitudinis sarcinam se invitum sustinere, ait : « Ad pedes Domini cum Maria sedebas, nunc cum Martha Domino ministras. Species Rachelis te allexit ; sed nec fastidias Liam lippam, quia gignit sibi sobolem. Maria a Domino fercula sumit, Martha Domino praeparat et apponit ; haec Deum reficit, illa a Deo reficitur; haec ministrat panem hominum, illi ministratur panis Angelorum ; in mensa ejus nil fastiditur, in mensa Marthae multa. Ibi audiebas canticum Angelorum, videbas lilia virginum , rosas martyrum , violas confessorum ; hic Filium Dei de coelis descendentem et dicentem : Gaudium majus est Angelis Dei super uno peccatore pcenitentiam agente, etc. Videtur tibi contemplativam activae debere praeponi ; tamen si sollicite consideres, activa materia est ad gloriam, sicut contemplativa, non descensus ad ruinam , quarum utramque in eodem et in diversis . invenies. Christus enim docens in campestribus, in monte oravit ; Moyses in monte et in tabernaculo loquebatur cum Domino, descendens de monte et egressus de tabernaculo loquebatur cum populo ; Petrus, cui dictum est in coenaculo : Macta et manduca, praedicavit populo ; Apostolus raptus in paradisum factus est doctor Gentium.
Maria legitur tantum sedisse et audisse, nec aliquando sorori discurrenti subvenisse , licet ejus auxilium quadam mentis amaritudine anxia soror postularet. Martha nequaquam legitur partem Mariae suo miscuisse obsequio, et ideo, sicut Dominus testatur : Maria optimam partem elegit, quce non auferetur ab ea. Per Mariam ergo signantur quorum conversatio in ccelis est, ut qui dicunt : Ecce elongavi fugiens, etc. Per Martham negotiosi sacerdotes reprehenduntur, in quibus turba negotiorum contemplationis excludit sacrarium et contriti cordis exstinguit sacriflcium. Neque enim fieri potest, ut aliquando loquatur cum Domino, qui etiam silens cum toto fabulatur mundo. Talibus occursant inimica negotia, quorum recordatio illos sequitur usque ad sacra altaria, qui illis furantur orationum suffragia, et defraudant suis temporibus ecclesiastica officia. Martha quidem ministravit, sed Christo ; discurrit, sed pro Christo. Si nobis discurrimus, quaerentes quae nostra sunt, aucupantes temporalia, nec Martha sumus, sed negotiatores.
Unde si sic discurris, justa est tibi flendi et conquerendi ratio. Ceterum si Martham simpliciter agis , bene agis ; si inter Liam discurris et Rachelem, melius agis ; si cum Maria sederis, et audieris, optime. Bonum est seminare quod illa fecit, melius est metere quod ista. Haec idcirco dixerim ut magnum reputes bonum, sic alternare studia istarum, ut nunc quieti vaces, nunc proximorum utilitati. Una quippe et eadem est scala qua Jacob ascendentes et descendentes vidit Angelos. Rachelem diligas pro specie, Liam pro prole. Neutra ergo praelato est postponenda , sed utraque amplectenda. Utram vero alteri praeponas, ignoro.
Verum hoc scio quod, ut dicit Evangelista : Duo sunt in lecto, unus assumetur , et alter retinquetur , etc. : » haec Hildebertus Cenomanensis.
HaeC autem historia quae hic tangitur, licet ad beatam Mariam non pertineat, tamen hoc Evangelium in die Assumptionis ejus legitur, vel quia ipsa est castellum in quod Dominus intravit, vel quia vitas et officia istarum sororum habuit. Castellum quippe fuit corpus intemeratae Virginis Mariae, quod intravit Dominus Jesus in conceptione. Quod bene dicitur castellum , propter septem quae constituunt nobile castrum. Primum est situs altus, ut videlicet castrum sit in alto situm, per quod spiritualiter altitudo vitae spiritualis accipitur, ut homo spiritualis sit elevatusabinquietutline et affectione eorum qui in mundo sunt, et in altitudine coelestium desideriorum et contemplatione divinorum. Talis fuit beata Virgo Maria, quae altitudinem vitae spiritualis excellentissime in se habuit, quoad omnia praedicta. — Secundum est murus clausus et firmus, per quem intelligitur firma clausura et \igil custodia virginalis integritatis, quae excellentissime fuit in beata Virgine, quam ita murus virginalis integritatis undique vallavit, ut nullus unquam libidinis accessus ad eam esset ; nec sensus ejus sola etiam cogitatione ab aliqua tangeretur libidine, unde in ea verificatum est illud canticorum : Hortus conclusus et fons signatus. — Tertium est turris, per quam intelligitur humilitas, quae hominem provehit in altum usque ad coelum, juxta illud : Qui se humiliat, exaltabitur ; et sicut turris est ad protectionem omnium qui sunt in castro, sic humilitas protegit et conservat omnes virtutes in homine. Et hoc munimentum turris humilitatis valde conveniens est ad murum virginitatis, quae duo invicem se defendunt et excellentissime in beata Virgine fuerunt.
— Quartum est fossatum, per quod intelligitur paupertas, quae omnem terreneitatem evacuat ab anima ; et haec fuit in Virgine Maria, de qua dicitur quod : Non erat ei locus in diversorio, quo suum pareret Filium. — Quintum est armatura ad protectionem castri, et confugientibus ad id necessaria, per quam intellighur abundantia pietatis, quae est in Virgine beata, qua protegit peccatores et ab hoste compressos fugientes ad eam. — Sextum est alimenta, sine quibus castrum conservari non potest ; per quae intelligitur copia alimenti spiritualis, quam sufficientissime in se beata Virgo habuit, ipsa enim intra se continebat panem vivum et verum qui de ccelo descendit. — Septimum est fluvius confluens, per quem intelligitur plenitudo gratiae, quae confluxit in beata Virgine. Unde ait Hieronymus : « Ceteris per partes, Mariae autem se totam infudit plenitudo gratiae. » 9 TjE Marije Virgini. — Jntravit ergo Jesus in quoddam castellum, scilicet in beatam Virginem, in quam venit ipse Deus ad expugnandum diabolum ; et mulier qucedam Martha nomine, id est beata Virgo, excepit illum in domum suam, id est in uterum suum ; et huic erat soror nomine Maria. Beata Virgo Martha fuit et Maria : Martha, propter studiumbonae actionis; Maria, propter otium contemplationis.
Martha enim et activa in Christo Filio suo fuit, quando omnia opera misericordiae et pietatis circa illum exercuit, et curam ejus obnixie sicut mater egit ; in membris ejus etiam, quando Elizabeth, cognatae suae, Praecursorem Domini parienti, ministravit, et ipsum Praecursorem in cunabulo fovit, et in balneo lavit, aliaque obsequia utrique humiliter exhibuit. Fuit etiam Maria et contemplativa audiendo Angelum et Dominum et cum eis loquendo; ac servans et conferens ea quae videbat et audiebat in corde suo, quae non nisi tempore suo aperuit, cum scilicct Evangelium scribi ccepit, et tunc docuit Apostolos ea quae didicerat, in quo activa erat. Ideo dicitur hic : Et huic erat soror nomine Maria. Quce stetit constans in fide, et ait : PRIMjE partis caput lxi. Domine non est tibi curce, etc. Ista Martha quae conqueritur de sorore sua, est ratio inferior, attendens et videns Filium suum ad rnortem comprehendi inter haec sollicita naturali compassione, quasi satagebat eum liberare; sed Maria est ratio superior, contemplans divinam voluntatem, et attendens totum factum esse ex Dei ordinatione, quasi, sedens secus pedes ejus, audiebat ea quae Filius suus praedixerat de sua Passione, et conformans se divinae voluntati consentiebat quod sic fieret : ita quod quasi ratio inferior beatae Virginis conquerebatur de superiori. Sed quid respondet Dominus, audiamus : Martha, Martha, sollicita es, et turbaris erga plurima, quia beata Virgo sollicita fuit, quando, Herode persequente, in jEgyptum fugit, et quando Judaeos Filium suum persequentes cognovit ; porro unutn est necessarium, — ut scilicet unus moriatur pro populo , et non tota gens pereat. Et Maria, scilicet ratio superior , optimam partem elegit , scilicet in omnibus consentire divinae voluntati ; et ideo non auferetur ab ea } quia : sic oportuit Christum pati, et ita intrare in gloriam suam.
Unde Anselmus : « Hoc castellum quod intravit Jesus singulariter intemeratam Virginem, ejusdem Jesu genitricem Mariam, per similitudinem accipimus. Castellum enim dicitur quaelibet turris et murus in circuitu ejus, quae duo sese invicem defendunt, ita ut hostes per murum ab arce, et a muro per arcem arceantur. Hujusmodi castello non incongrue Virgo Maria assimilatur quam virginitas mentis et corporis, quasi murus ita undique vallavit, ut nulli unquam libidini esset ad eam accessus, nec sensus ejus aliqua corriperetur illecebra. Et quia virginitatem cum Hbido vincere non possit, solet impugnare superbia , est in eadem virginitate turris humilitatis, omnem repellens superbiam. Itaque haec duo, murus videlicet virginitatis et turris humiiitatis ab alterutro muniuntur, ut nunquam in humiii Virgine fuerit nec superba virginitas, nec inquinata humilitas; sed semper in eadem permanserit et humilis virginitas, et virginaifs humilitas. Duae istae Bethaniae sorores, sicut sancti Patres plenissime exposuerunt, duas in sancta Ecclesia vitas designant : Martha, scilicet activam ; Maria vero contemplativam. Ista laborat ad exhibenda indigenti omnia humanitatis officia; illa vacat et videt quoniam suaviv est Dominus. Ista circa exteriora occupatur ; illa interiora contemplatur.
Sicut autem Maria singuiaris est Mater Domini, ita et efFectus» istarum vitarum, quarum istae duae sorores typum tenent, in ea exstitit singularis. Nunquam in aliqua per~ sona, imo in omnibus, Martha sic est operata ; nunquam sic alias Maria contemplationi vacavit; nunquam sic alias haec vel illa quod suum est exhibuit. Aiteram Martham et Mariam dico, eorum signi— ficantiam inteiligo. TA VlRGINE, QUA partes Marth« exhibuit. — Sed jam videamus actionem hujus Marthae, deinde conjiciamus contempiationem hujus Mariae ; et ut pleniusid faciamus, quid alii per Martham operantur , et quid ista operata est , conferamus. Alii hospitem quemlibet in domo sua susci~ piunt; ista non quemlibet, sed proprium Filium Dei, qui non ha— bet ubi caput suum reclinet, non ia domo, sed in utero suscepit. AJit nudum quemlibet veste mutabili atque corruptibili undelibet compon sita operiunt; ista Verbum Dei ^ quod in eadem Virgine carnem in. unitate personae assumpsit, quae sine fine incorruptibilis atque incommutabiiis permanebit.
Alii quemlibet esurientem vel sitientem, cibo vel potu exteriori reficiunt; ista hominem Deum humanitus indigentem, non solum exterioribus cibis vel potibus pavit, verum etiam interiori suo Lacte aiuit. Et ut breviter sex iila opera misericordiae percurramus, quae si uni ex his roinimis fiunt, Deus sibi facta confitetur, ista non quemlibet ex minimis, sed summum Dei Fiiium hospitem suscepit ; nudurn carne, vel etiam pannis, operuit; esurientem pavit; sitientem lacte potavit; infirmum per infantiam et jacentem non solum visitavit, sed et balneando, liniendo, fovendo, gestando, frequentavit, ut merito de illa dicatur : Martha autem satagebat circa frequens ministerium; comprehenso et crucifixo, quasi in carcere posito, aifuit, sicut scriptum est : Stabat autem juxta crucem Jesu Mater ejus. Inter haec soilicita erat et turbabatur cum fugeret in jEgyptum a facie Herodis; turbabatur cum Judaeos insidiantes et mortem ei inferre volentes cognosceret. Ad ultimum turbata est valde, cum vidit Filium suum talera comprehendi, ligari, flagellari, conspui, spinis coronari, derideri, colaphizari, crucifigi, mori, sepcliri. Unde ei congruit quod dicitur : Martha , Martha, sollicita. es, et turbaris erga plurima. Nemo vero dubitat quin beata Maria Filium vellet de omni tribulatione eripi, et seipsam in perturbatione adjuvari a divinitate, quam eidem Filio sciebat inesse per theoricam, quae est pars Mariae. Hoc est quod Martha conqueritur, quod eam soror reliquit solam ministrare, et ejus auxilium in ministerio flagitat.
Haec dicenda de parte Marthae.
Porro de parte Mariae, quae optima praedicatur, quanta vel quaiis fuerit in beata Maria , quis digne loquatur ? Si taiis est ut diximus r imo melior est, quam diximus in beata Maria pars Marthae, quae tamen a Domino non laudatur, sed tamen non vituperatur; qualis est pars quam optimam Maria elegit, quae sic laudatur, ut ab ea non auferri dicatur ? O quam magna multitudo dulcedinis Dei fuit in beata Yirgine Maria, quando Spiritus Sanctus in eam supervenit; et virtus Altissimi ei obumbravit, et de eodem Spiritu Sancto concepit! Quid deeonon sapiebat, in qua Sapientia Dei latebat, et in cujus utero corpus sibi aptabat? Haec autem non solum ad pedes, sed ad caput Domini sedens, audiebat verbum ex ore ejus. Haec conservabat omnia verba Angelorum, pastorum, magorum, nec non ipsius Filii sui, conferens in corde suo. Nemo unquam sicut tsta gustavit quam suavis est Dominus; inebriabatur ab ubertate domus Dei, et torrente voluptatis ejus potabatur. Nec mirum, quoniam apud eam, Lmo intra eam, erat fons vitae, de quo manabat tanta perfectio utriusque vitae.
Circa plurima, ut Martha, occupabatur; circa unum, ut Maria, delectabatur. Porro unum est necessarium, quia plurima auferuntur, unum manet. Singulariter igitur partem Marthae peregit, singulari— ter optimam Mariae partem elegit.
Sed pars Marthae ei aufertur; jam enim non erit sollicita ut ministret ei sicut puero, cui omnesAngelorum ordines ministrant sicut Domino. Jam non tristabitur fugiens in jEgyptum a facie Herodis, quia ipsa ascendit in ccelum, et Herodes descendit ad infernum a facie ejus. Jam non turbabitur erga PRINLE partis caput lxi. plurima, quae fecerunt Filio suo Judaei, quia omnia subdita sunt ei. Jam Filius Mariae a Judaeis vel militibus non flagellabitur, nec occidetur : Quia Christus resurgens a mortuis, jam non moritur; mors illi ultra non dominabitur. Pars ergo Marthae aufertur; sed bono suo, quia pars Mariae ei praeficitur, quce non auferetur ab ea. — Exaltata enim est super choros Angelorum; — repletum est in bonis desiderium suum; — videt Deum facie ad faciem, sicuti est; gaudet cum Filio suo in aeternum. Haec est pars optima , qua non auferetur ab ea; cujus et nos participes simus, meritis et precibus ejus, per Jesum Christum Dominum nostrum.
Amen : » haec Anselmus. Ipsa etiam Virgo Maria elegit optimam partem , et in gratia , et in gloria. In gratia quidem in vita ista, per omnimodam virtutum superabundantiam , quia, ut dicit Hieronymus : a Sicut in comparatione Dei nullus homo bonus, sic in comparatione Matris Domini, nulla invenitur perfecta, quantumcunque virtutibus eximia comprobetur. » Ideo bene de ea canit Ecclesia : Nec primam similem visa est, nec [habere sequentem. In gloria etiam elegit optimam partem, illam videlicet partem, quia in coelo citra thronum Dei majestatis sublimior ; quia exaltata est super omnes choros Angelorum ; et haec pars optima nunquam auferetur ab ea in ceternum. De hac parte optima Augustinus loquens ad eam, dicit : « Ad hanc usque gloriam tu, Virgo gloriosa, provecta es, ut superno Regi nihil superius habeas in supremis, quae etiam angelicam transcendens dignitatem ad superni Regis es sublimata consessum. Ubi enim Rex Filius tuus posuit quod ex te sumptum est ; ibi posuit et te Matrem ex qua sumptus est. Neque enim fas est credere te esse alibi, quam ubi id est quod ex te sumptum est : » haec Augustinus.
Moraliter exponitur istud de religiosis, ut castellum sit ipsa religio ; muri istius castelli est abbas et praelati ceteri ; fossata sunt paupertas, quae fossata diabolus, ut castellum possit capere conatur abundantia divitiarum implere ; aqua circumdans hoc castellum est fons lacrymarum ; alimenta sunt vigiliae, jejunium, disciplinae, quibus caro attenuatur, sed anima impinguatur; turris est contemplatio. In hoc castello est Martha, scilicet officiales qui sunt solliciti et turbantur erga plurima; et Maria, scilicet claustrales in claustro circa pedes Domini residentes. Ad istud castellum venit Jesus, quando aliquis causa hospitalitatis ad ipsam religionem declinat; Jesus enim recipitur, quando aliquis nomine ejus recipitur. Igitur Jesus in membris suis intrat in quoddam castellum, id est religionis locum , et mulier qucedam Martha, scilicet compassio , et significat quod officiales debent esse mites, benigni, et seduli circa hospitum receptionem; et huic erat soror nomine Maria, non domina, non ancilla, quia officiales in claustro non debent esse domini claustralium , nec e converso, sed omnes fratres, quia magister unus est Christus , et unus est pater Christus, una mater regula. Qux sedens secus pedes Domini, ubi describitur officium claustralium, scilicet sedere, tacere, meditare, audire Dominum loquentem in Scriptura et in cordibus eorum. Sed Martha conqueritur , dicens : Domine, non est tibi cura? , etc, quia officiales qui sunt circa temporalia occupati, debent de claustralibus qui vacant contemplationi conqueri , pacem contemplationis appetendo , et tumultum negotiorum mundanorum fugiendo. Unde Bernardus : « Felix domus et beata congregatio, ubi Martha conqueritur de Maria !
Nam Maria Martham aemulari indignum est prorsus ; Maria quippe optimam partem elegit, scilicet claustrales qui vacant contemplationi ; quce non ,auferetur ab ea, quia nullus hodie appellat contra claustralem, qui vult in claustro residere, sed bene appellatur contra eum qui vult abbas fieri; vel, qux non auferetur ab ea, quia vita activa cum vita praesenti deficit; vita vero contemplativa post hanc vitam proficit. » ORATIO Domine Jesu Christe, qui pro nobis venisti in carnem, per divinae naturae et humanae unionem , moveantur super me, indignum servum tuum peccatorem et reum , viscera misericordiae tuae et illius Marthae, quae te in virginali utero suscepit hospitio, et illius Mariae, quae verba tua conservavit conferens in corde suo , scilicet illius clementissimae Genitricis tuae fide, meritis et precibus, veni et in mentem meam per gratiae infusionem, ut nil praeter te diligam, nil quaeram, nil etiam cogitare concupiscam ; sed tu solus mihi sis spes et omne opus. Oro, ut et hic praelibare aliquatenus valeam consolationis tuae dulcedinem. Amen.
Scripture echoes
- ↩Gen.28.12 — And he dreamed, and behold, a ladder was set on the earth, and its top reached to heaven; and behold, the angels of God were ascending and descending on it.
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