The Shepherd, November 2004

1 2 3 4 5 6 7 8 9 10 11 12

THE SAVIOUR OF THE WORLD, during His sojourn on earth, in this vale of our exile and our suffering, visited two pious women, Martha and Mary, who were siblings and lived in a village called Bethany in the neighbourhood of Jerusalem. They had a brother, Lazarus, who was deemed worthy to be called the friend of the Godman and of His Apostles (John 11:11). From the Gospel it is apparent that the Lord visited the home of this pious family on more than one occasion. During one of these visits He raised Lazarus, who had already lain in the grave for four days.

The holy Evangelist Luke records that, during the Lord’s visit to this household which we are now considering, Martha was occupied with showing hospitality to their much desired Guest, and Mary sat at His feet and heard His word. Only anxious that their hospitality should be the most acceptable, Martha asked the Lord that He tell Mary to help her. But the Lord answered: “Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her” (Luke 10:41-42). According to the commentary given by the holy Fathers, mystically Martha represents pious bodily asceticism, and Mary the soul’s struggle [see Blessed Theophylact and many other Fathers]. The narrative concerning the Lord’s visit to the two sisters is read, as appointed by the Church, on all the feasts of the Mother of God. For these two causes we should be particularly attentive to the events described and the teaching contained in this narrative.

Martha was the elder sister, and she is represented by the Evangelist as the mistress of the house. She receives the Saviour into the house, she arranges the hospitality, she prepares the food, she sets the table, she brings in the dishes. Her service is one of unremitting activity. And it is bodily labour, in order of seniority, which holds the first place in the ascetical life of every disciple of Christ. “Bodily activity,” St Isaac the Syrian said, “is preliminary to activity of the soul, just as Adam’s body was created as a preliminary to the creation of his soul. He who does not lay hold of bodily activity cannot become a doer of spiritual activity; the second is born of the first, just as the ear of wheat springs from the wheat grain that has been sown.” Bodily struggle consists in fulfiling the Gospel precepts regarding the body. These [precepts] include the giving of material things as alms, the reception of strangers, participation in the relief of the various needs and the sufferings of those in need and of suffering mankind. These include chastity of the body, restraining oneself from anger, from luxury, from pleasure and distraction, from mockery and gossiping, and from every word which expresses the evilness and uncleanness of the heart. From these precepts come fasting, vigil, psalmody, the making of prostrations, standing in prayer both in church and in one’s cell.… Gradually such bodily struggle cleanses the soul of the passions and acquaints it with the spirit of the Gospel. The Gospel precepts, when they are fulfiled in deed, little by little impart to the one who fulfils them that deep understanding which lives within them, and a deep feeling which imparts to the one who fulfils them Truth, Spirit and Life. However bodily asceticism has its limits and an end; these limits and end consist in the ascetic’s resolute transition to spiritual struggle. The gradual progress is crowned by the resolute transition. Martha’s serving came to an end, when the Lord had been refreshed.

“Mary, which also sat at Jesus’ feet, heard his word” (Luke 10:39). The position which Mary adopted serves as a representation of the soul’s disposition, when it is deemed worthy to embark on spiritual struggle. … He who is deemed worthy to serve God spiritually leaves off outward activity, abandons the cares and other concerns of offering God hospitality, or rather uses them in moderation and seldom, only in case of special need. In the spirit, he throws himself down at the feet of the Saviour, attends only to His words, recognises himself as God’s creature, and not as some self-subsisting being (Ps. 99:3), he accounts himself to be the one cultivated and God the husbandman (John 15:1); he surrenders himself completely to the will and leadership of the Saviour. It is evident that such a spiritual condition is achieved only after a more or less prolonged period of bodily asceticism. And Mary could not have sat at the Lord’s feet and paid all her attention to His teaching, had not Martha taken on herself the concern for His reception. Service and worship of God in Spirit and in truth is that good part, is the blessed condition, which having begun during the earthly life is never curtailed, as bodily asceticism will be curtailed at the end of this earthly life. The good part continues, inalienably belonging to the soul unto eternity, and in eternity it will achieve it’s full development. The good part will not be sundered from the soul, being bound to it; it abides for ever its possession.

1 2 3 4 5 6 7 8 9 10 11 12