2 Apodosis of the Dormition of the Theotokos

[On the tendency to single out disreputable sins while ignoring weightier evils]

What Christian, in a society so worldly and cruel as that of Wyvern, would pick out the carnal sins for special reprobation? Cruelty is surely more evil than lust and the World at least as dangerous as the Flesh. The real reason for all the pother is, in my opinion, neither Christian nor ethical. We attack this vice not because it is the worst but because it is, by adult standards, the most disreputable and unmentionable, and happens also to be a crime in English law. The World will lead you only to Hell; but sodomy may lead you to jail and create a scandal, and lose you your job. The World, to do it justice, seldom does that.

[On the danger of elevating any single virtue to an absolute while neglecting justice]

The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. There is not one of them which will not make us into devils if we set it up as an absolute guide. You might think love of humanity in general was safe, but it is not. If you leave out justice you will find yourself breaking agreements and faking evidence in trials 'for the sake of humanity', and become in the end a cruel and treacherous man.

Though I have had to speak at some length about sex, I want to make it as clear as I possibly can that the centre of Christian morality is not here. If anyone thinks that Christians regard unchastity as the supreme vice, he is quite wrong. The sins of the flesh are bad, but they are the least bad of all sins. All the worst pleasures are purely spiritual: the pleasure of putting other people in the wrong, of bossing and patronising and spoiling sport, and back-biting, the pleasures of power, of hatred.

"O Pharisees, you demand," Jesus says, "perhaps the tithes of herbs and the smallest coins while you neglect the commandments, concerning which the violation is greater." And what kind of commandments are these? Justice, that is, to judge uprightly and blamelessly; mercy, that is, genuineness toward God. For justice and mercy and faith toward God are better than the tithe and firstfruits. Therefore the God of all things says through the prophet, "And now, Israel, what does the Lord require from you but to do justice and to love and seek mercy and to be prepared to follow the Lord your God." For the genuine faith of those being saved is seen in their exceeding readiness to follow.

A hermit was asked by a brother, 'How do I find God? With fasts, or labour, or vigils, or works of mercy?' He replied, 'You will find Him in all those, and also in discretion. I tell you many have been very stern with their bodies, but have gained nothing by it because they did it without discretion. Even if our mouths stink from fasting, and we have learnt all the Scriptures, and memorized the whole Psalter, we may still lack what God wants, humility and love.'

It is not in the least desirable that everybody should be earnest. It is highly desirable that everybody should be honest, but that is a thing that can go quite easily with a coarse and cheerful character. But the ineffectualness of most protests against the abuse of the Press has been very largely due to the instinct of democracy (and the instinct of democracy is like the instinct of one woman, wild but quite right) that the people who were trying to purify the Press were also trying to refine it; and to this the democracy very naturally and very justly objected. We are justified in enforcing good morals, for they belong to all mankind; but we are not justified in enforcing good manners, for good manners always mean our own manners.

But henceforward I shall always understand with a darker and more delicate charity those who take tythe of mint, and anise, and cumin, and neglect the weightier matters of the law; I shall remember how I was once really tortured with owing half a crown to a man who might have been dead.

Of all the marks of modernity that seem to mean a kind of decadence, there is none more menacing and dangerous than the exultation of very small and secondary matters of conduct at the expense of very great and primary ones, at the expense of eternal ties and tragic human morality. If there is one thing worse than the modern weakening of major morals, it is the modern strengthening of minor morals. Thus it is considered more withering to accuse a man of bad taste than of bad ethics. Cleanliness is not next to godliness nowadays, for cleanliness is made essential and godliness is regarded as an offence. A playwright can attack the institution of marriage so long as he does not misrepresent the manners of society, and I have met Ibsenite pessimists who thought it wrong to take beer but right to take prussic acid.

(Mor. i. 15.) Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then strained off the gnat, when they prayed to have the seditious robber released to them; and they swallowed the camel, when they sought with shouts the death of Him who had voluntarily taken on Him the burden of our mortality.

What is lost is the hidden dimension of the evil will. These hidden things of the mind bring about these distortions of the law. The law prescribes that a tenth be given, so they measure out a tenth of a measure of mint and dill but only in order that they might be thought by other men to fulfill the law. They abandon mercy and justice, faith and every form of benevolence. Yet these are the true duties of man.

God laughs at the superficial diligence of those who measure cucumbers. God laughs at our attempts to swallow camels, as if the sins of avoidance were less serious than the sins of consumption.

And because it was much less guilt to omit the tithing of herbs than a duty of benevolence, the Lord derides them, Ye blind guides, which strain out a gnat, and swallow a camel.

(Verse 23.) Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. Many precepts are given in the law that foreshadow future events. But others are open, according to the Psalmist, saying: The commandment of the Lord is clear, enlightening the eyes (Psalm 19:8), which are immediately to be desired. For example, thou shalt not commit adultery: thou shalt not steal: thou shalt not bear false witness, etc. But the Pharisees, because the Lord had commanded (let us for the present leave out the mystical understanding) tithes to be offered in the temple for the maintenance of the priests and Levites, whose portion was the Lord's, were studious in this one thing, that the commands should be observed: but as to the other matters, whether a man should do them or not, they made little account. And from this chapter it accuses them of greed, because they eagerly demand tithes even of cheap vegetables, and neglect justice in the handling of business disputes, and mercy towards the poor, orphans, and widows, and faith in God, which are great.

The Lord had commanded, that for the maintenance of the Priests and Levites, whose portion was the Lord, tithes of every thing should be offered in the temple. Accordingly, the Pharisees (to dismiss mystical expositions) concerned themselves about this alone, that these trifling things should be paid in, but lightly esteemed other things which were weighty. He charges them then with covetousness in exacting carefully the tithes of worthless herbs, while they neglected justice in their transactions of business, mercy to the poor, and faith toward God, which are weighty things.

The camel I suppose to mean the weighty precepts, judgment, mercy, and faith; the gnat, the tithing of mint, anise, and cummin, and other valueless herbs. The greater of God's commands we swallow and overlook, but show our carelessness by a religious scrupulousness in little things which bring profit with them.

Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that "they bind heavy burdens, and grievous to be borne." But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.

"For ye pay tithe," He saith, "of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone."

Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, "These ought ye to have done;" but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.

For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.

Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these "a gnat," for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He saith, "Straining at the gnat, and swallowing the camel." For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.

But these things He saith to show, that even before grace was come, these were not among the principal things, or amongst those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.

In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them "blind guides." For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.

But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.

But neither when He saith, "These ought ye to have done, and not to leave the others undone," doth He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, "Cleanse that which is within the cup and platter, that the outside of them may be clean also," doth He bring us unto the old regard for little things, but on the contrary indeed, He doth all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.

Not only among the Jews but among ourselves as well, we find people sinning in these ways. They are swallowing camels. People of this type frequently show off their religion even in the smallest of things. They are rightly called hypocrites for wanting to exploit their religiosity before men but being unwilling to undertake that very faith which God himself has justified. Therefore the imitators of the scribes and Pharisees must be dislodged and sent away from us, lest a woe touches us in the same way it touches them. The scribes could be described as those who valued nothing found in the Scriptures except its plain sense interpreted legalistically. Meanwhile they condemn those who look into the very depths of God himself. Mint and dill and cummin are only spices for food but are not themselves substantial food. What substantive food would mean in conversion would be that which is necessary for the justification of our souls—faith and love—unlike these legalisms, which are more like condiments and flavorings. It is as if a meal might be thought to consist more of condiments and flavorings than the food itself. The seriousness of judgment is neglected while great attention is given to minor matters. Spiritual exercises which in and of themselves are hardly justice are spoken of as justice and compassion and faith. It is lacking in justice to treat these small parts as the whole. When we do not offer to God the observance of all that is necessary for worship, we fail altogether.

But because it was possible that some, hearing the Lord speak thus, might thereupon neglect paying tithes of small things, He prudently adds, These things ought ye to have done, (i. e. justice, mercy, and faith,) and not to leave the others undone, i. e. the tithing of mint, anise, and cummin.

Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. Through it the scribes and Pharisees received "Woe" from our Redeemer, because it had taught them to keep festival, and Sabbath, and to pay tithe of cummin. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin.

Or, because these covetous Priests, when any one did not bring his tithes of the smallest thing, made it a matter of grave reprehension; but when one injured his neighbour or sinned against God, they were at no pains to reprove him, careful only of their own profit, neglecting the glory of God, and the salvation of men. For to observe righteousness, to do mercy, and to have faith, these things God commanded for His own glory; but the payment of tithes He established for the support of the Priests, so that the Priests should minister to the people in spiritual things, and the people supply the Priests with carnal things. Thus is it at this time, when all are careful of their own honour, none of God's honour; they jealously protect their own rights, but will not bestow any pains in the service of the Church. If the people pay not their tithes duly, they murmur; but if they see the people in sin, they utter not a word against them. But because some of the Scribes and Pharisees, to whom He is now speaking, were of the people, it is not unsuitable to make a different interpretation; and 'to tithe' may be used as well of him who pays, as of him who receives, tithes. The Scribes then and Pharisees offered tithes of the very best things for the purpose of displaying their righteousness; but in their judgments they were unjust, without mercy for their brethren, without faith for the truth.

In these words the Lord shows that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin, whereas their alms profit them nothing unless they are careful to keep themselves from sin.

Again He reproaches them as foolish for disdaining the greater commandments while demanding strict observance of the lesser; nor do they overlook a tenth part of the cumin, but tithe that as well. And if anyone accused the Pharisees of nitpicking, they would cite the law in their defense. It would have been better and more God-pleasing if they had required discernment and mercy and faith from the people. What is discernment? To do nothing unjust or unreasonable, but rather to do everything with good judgement and with reason. Mercy follows immediately upon discernment. For he who does all things with discernment knows to whom one ought to give alms. And faith follows mercy, for he who is merciful and gives alms, has faith that he will lose nothing but will receive everything. Or, in another sense, one must show mercy but also believe in the true God. For there were many pagan Greeks who gave alms, but did not believe in the living God and did not have that faith that follows mercy. Every teacher, then, must tithe his people, that is, require from the ten senses, five bodily and five spiritual, the one tithe consisting of discernment, mercy, and faith. "These ought ye to have done," the Lord said, not to exhort them to tithe herbs, but so that He not appear to be in opposition to Moses. He calls them blind guides because by priding themselves in their teaching and extensive knowledge, they were of benefit to no one, but rather, they corrupted every one and cast them into the pit of unbelief. He says that they strain the gnat, meaning that they keep close guard over the slightest sin, while they swallow the camel, that is, disregard the great sins.

Woe to you, scribes and Pharisees, hypocrites, who tithe mint and anise and cummin. Here he rebukes them regarding tithes; and he does three things. First, he sets forth their custom; secondly, he introduces the teaching; thirdly, he sets forth a certain likeness. The second is at these things you ought to have done; the third is at blind guides, who strain out a gnat, etc. Hence he says, woe to you, scribes and Pharisees, and adds hypocrites, because the principal intention was pretense, who tithe mint, anise, and cummin. This can be understood either as "you give tithes" or "you who exact tithes"; hence very many were priests and Levites, to whom it pertained to exact the tithes that were owed them, as it says in Numbers 18:21 and Deuteronomy 14:22; therefore they were most diligent in exacting them, so that they exacted even down to the smallest things, such as cummin and anise. And have left the weightier things of the law: judgment, mercy, and faith. For certain things were owed to the priests for their own sake, as tithes, from which they were to live; but to certain things they were bound for God's sake, namely to exercise judgment and mercy; hence the Lord required these things of them, namely judgment and mercy; Psalm 100:1: mercy and judgment I will sing to you, O Lord. Likewise, he wills faith for his own glory. Hence those things to which they were bound for God's sake they did not care about; hence he says: and have left the weightier things of the law: judgment, mercy, and faith. But regarding tithes, to which they were bound for their own sake, they took good care, according to that passage in Philippians 2:21: all seek the things that are their own, not the things that are Jesus Christ's. Charity does the contrary, for it seeks not its own but the things that are Jesus Christ's, 1 Corinthians 13:5. Likewise, it can be said, woe to you, who give tithes, because you give from the least things, from mint and cummin and things of this sort, and this so that you may appear religious; but you do not care about interior things, because you love neither mercy, nor judgment, nor faith; above at 12:7: if you knew what this means, I desire mercy and not sacrifice, you would never have condemned the innocent. Origen says that by mint and cummin, etc., certain things can be understood that pertain to the propriety of religion. Hence mercy, judgment, and faith are like foods, but the other least things are like seasoning. Hence just as they put more effort into the seasoning in preparing food than into the food itself, so also they put more effort into having knees bent before them than into the things that pertained to God. These things you ought to have done, and not to leave those undone. Because he had said, woe to you who tithe, someone could say that the Lord was forbidding the giving of tithes; therefore he says that, on the contrary, when he says, these things you ought to have done, and not to leave those undone; as if to say: you do not sin in these things, but in omitting those to which you are more bound. Therefore these things you ought to have done, i.e., to exact tithes, and those things, namely judgment, justice, and faith, not to leave undone. But here there can be a question about tithes. The Lord seems to set forth the necessity of paying tithes; hence in the whole New Testament no mention is made so expressly as here. But is it held by precept of the law? No: because in the law certain things are contained that are moral, certain things ceremonial, and certain things judicial. Moral precepts are to be observed at all times and by all; ceremonial precepts by certain men and at certain times, as circumcision, and these were only figurative; likewise, certain judicial precepts, as if someone stole a sheep, he should repay fourfold. Therefore the question is raised about tithes, whether tithes are a moral precept. And it seems not, because moral precepts are of the natural law. But only that is of the natural law which natural reason recommends. But reason does not recommend giving a tenth more than a ninth or an eleventh, etc. Therefore it is not of the natural law. Likewise, if tithes are ceremonial, then those who pay them sin. To this, those who came before us said that some things are purely moral, some purely ceremonial, and some have something of the moral and something of the ceremonial. You shall not kill is purely moral. Similarly, the Lord your God you shall adore, etc. If you say: on the fourteenth day of the moon at evening you shall offer a lamb, this is purely ceremonial. But if it is said: remember to keep holy the sabbath day, it has something natural, or moral, and something ceremonial. Moral, namely what natural reason suggests, namely that one should have some time in which one is free, or in which one is free to pray to God. But that it be on the sabbath day, or on Sunday, etc., is judicial. Hence they say that the precept about tithes is partly ceremonial and partly moral. For they are for the sustenance of the poor and of those who devote themselves to the service of God, or to preaching: for he who serves the community, it is fitting that he live from the community, and this is of the natural law; but that it be the tenth part, this is ceremonial. But are they obligatory now? I say that the determination belongs to whatever ruler has the power of establishing law; hence it is within the power of the Church to establish the tenth, or the ninth, or the like. Hence they are obligatory, not because it is of the natural law, but from the constitution of the Church.

(Verse 24) Blind leaders, straining out a gnat but swallowing a camel. I believe the camel refers to the understanding of the present situation, the magnitude of the teachings, judgment, mercy, and faith. The gnat, on the other hand, represents the tithing of mint, dill, cumin, and other cheap herbs. We devour and neglect these great commandments of God, while showing diligence in matters of religion that bring profit and have little importance.

Or, straining out a gnat, that is, putting from them small sins; swallowing a camel, that is, committing great sins, which He calls camels, from the size and distorted shape of that animal. Morally, The Scribes are those who think nothing else contained in Scripture than the bare letter exhibits; the Pharisees are all those who esteem themselves righteous, and separate themselves from others, saying, 'Come not nigh me, for I am clean.' Mint, anise, and cummin, are the seasoning, not the substantial part of food; as in our life and conversation there are some things necessary to justification, as judgment, mercy, and faith; and others which are like the seasoning of our actions, giving them a flavour and sweetness, as abstinence from laughter, fasting, bending the knee, and such like. How shall they not be judged blind who see not that it is of little avail to be a careful dispenser in the least things, if things of chief moment are neglected? These His present discourse overthrows; not forbidding to observe the little things, but bidding to keep more carefully the chief things.

Blind guides, who strain out a gnat and swallow a camel. In this part he sets forth a likeness; hence he says, who strain out a gnat. He who strains swallows with difficulty. Hence he means to say that they put great care into the smallest things and little care into great things. Or by the gnat the smallest sins are understood, and by the camel, great sins; hence they make an issue of small sins; and this is what he says, but swallowing a camel.

The law of Moses taught through the use of symbols how to maintain purity throughout life's activities. It was the custom of the Jews, passed on to them from their ancient traditions, to wash carefully their cups and the dish that contained their food. They observed these practices to maintain their purity and to avoid contact with "sinful people." Their aim was that they might flee from fellowship with sinners.… How much more through such practices were they preparing themselves to flee from sin itself. And yet those who were carefully observing these practices were themselves acting like robbers and violently making a profit, becoming loathsome by doing so. Therefore Jesus says this: "Flee unrighteousness, O blind Pharisee. For you fail to perceive how you are acting. For what is in the cup and dish are clean if they are not gained in an unrighteous manner. Righteousness cleanses the vessel much better than water."

(Mor. i. 15.) Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then strained off the gnat, when they prayed to have the seditious robber released to them; and they swallowed the camel, when they sought with shouts the death of Him who had voluntarily taken on Him the burden of our mortality.

He therefore is reproving those who, pursuing an ostentation of useless scrupulosity, neglected the discharge of useful morality. For it is the inside of the cup that is used; if that be foul, what profit is it to cleanse the outside? And therefore what is needed is purity of the inner conscience, that those things which are of the body may be clean without.

(Verse 25, 26.) Woe to you, Scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and impurity. Blind Pharisee, first clean the inside of the cup and the plate, so that the outside also may be clean. In different words, with the same meaning as above, Jesus accuses the Pharisees of hypocrisy and deceit, because they pretend one thing to others outwardly, but do something different at home. Not that their superstition delayed them in the cup and dish; but that they displayed holiness to others, in their attire, in their speech, in their phylacteries, in the fringes, in the length of their prayers, and other such things, while internally they were full of the filth of vices.

In different words, but to the same purport as before, He reproves the hypocrisy and dissimulation of the Pharisees, that they showed one face to men abroad, but wore another at home. He means not here, that their scrupulousness respecting the cup and the platter was of any importance, but that they affected it to pass off their sanctity upon men; which is clear from His adding, but inwardly ye are full of ravening and uncleanness.

So, therefore, while with respect to alms He saith, "These ought ye to have done, and not to leave the others undone," touching purifications He speaks not on this wise, but what? "Ye make clean," He saith, "the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also." And He took it from a thing confessed and manifest, from a cup and platter.

And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to thee.

But ye do the contrary, saith He, observing things trifling and external, ye neglect what are great and inward: whence very great mischief arises, for that thinking ye have duly performed all, ye despise the other things; and despising them, ye do not so much as strive or attempt to perform them.

This passage teaches us that we should hasten to be righteous, not merely to appear so. Whoever strives only to appear righteous will cleanse his exterior and will take great care of what can be seen by others but will neglect his heart and his conscience. He fails to realize that the one who is eager to purify his interior life and his thoughts will also naturally want to give a healthy outward appearance as well. Whoever works hard on the externals but neglects his interior life, however, will inevitably be filled with avarice, lust, malice, and many other kinds of evil. For the one who is solicitous of his own interior salvation also takes care of his external, public reputation. But not everyone who cares first about his public reputation is also solicitous of his interior salvation. In this connection, it is written that "whoever sees a woman and lusts after her has committed adultery with her in his heart." He who refrains from acts of fornication, therefore, but commits fornication by lusting in his heart is like the one who cleanses the outside of the cup and plate while the inside is left full of intemperance. Whoever performs acts of mercy for the purpose of earning human respect, doing his good deeds "to be seen by men," also seems to cleanse only the exterior of the cup and plate but is full of intemperance and lust for vainglory within.

If it is proper to regard everything in the gospel according to the moral sense … we can say that it is a sort of spiritual food and spiritual drink that we receive when we read the law and the prophets in Scripture. Indeed, the language through which we take our spiritual drink and the biblical narratives on which we are nourished are the plates and cups for our food and drink. This is why we are warned not to take as much care for their outside as we do for their inside, so that our hearts might be filled with pure understanding, not merely adorned with fine rhetoric and grammar. For "the Kingdom of God does not consist in words but in power." Whoever strives harder to dress his speech in elegant composition than to fill it with saving doctrine has cleaned only the outside, but the inside remains stained with vanity.…We can also say that the very words of the law and the prophets are the cups of spiritual drink for souls and that the plates or bowls of nourishing food for the faithful are their wise authors. The scribes and Pharisees work diligently at discerning only the external, literal meaning of these prophetic cups and plates and bowls, eager to demonstrate that the vessels themselves are pure and holy. The disciples of Christ … hasten to purify and sanctify the interior, spiritual meaning by means of knowledge and credible explanations, so that they might eat and drink the law and the prophets whose inside has been purified, desiring as they do to hear and understand the interior, mystical meaning and to go beyond the literal sense of the words.

This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and conscience. But he who seeks to cleanse that which is within, that is, the thoughts, makes by that means the things without clean also. All professors of false doctrine are cups cleansed on the outside, because of that show of religion which they affect, but within they are full of extortion and guile, hurrying men into error. The cup is a vessel for liquids, the platter for meat. Every discourse then of which we spiritually drink, and all speech by which we are fed, are vessels for meat and drink. They who study to set forth well wrought discourse rather than such as is full of healthful meaning, are cups cleansed without; but within full of the defilement of vanity. Also the letter of the Law and the Prophets is a cup of spiritual drink, and a platter of necessary food. The Scribes and Pharisees seek to make plain the outward sense; Christ's disciples labour to exhibit the spiritual sense.

Or, He means that the Jews whenever they were to enter the temple or to offer sacrifice, or on any festivals, used to wash themselves, their clothes, and their vessels, but none cleansed himself from his sins; but God neither commends bodily cleanliness, nor condemns the contrary. But suppose foulness of person or of vessels were offensive to God, which must become foul by being used, how much more does He not abhor foulness of conscience, which we may, if we will, keep ever pure?

This He speaks not of the cup and platter of sense, but of that of the understanding, which may be pure before God, though it have never touched water; but if it have sinned, then though the water of the whole ocean and of all rivers have washed it, it is foul and guilty before God.

But what reason is there in going to prayer with hands indeed washed, but the spirit foul?-inasmuch as to our hands themselves spiritual purities are necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body.

Preserving the traditions of the elders, the Pharisees would wash the cups and the plates in which their food and drink were to be placed. But they drank wine and ate food gained by extortion, so they were all the more polluted. Therefore Christ says, do not obtain wine from injustice and the inside of the cup will be clean. Or, in another sense, He is speaking not of cups and plates, but of the bodily and external condition in contrast to the inner and spiritual. For, He says, you assume a most comely appearance on the outside of the cup, that is, in your external condition, while you are full of filth within, extorting and practicing injustice. But you must cleanse the inside, that is, the soul. For the radiance of a purified soul illumines the outward appearance of a man.

Woe to you, scribes and Pharisees, who make clean the outside of the cup and of the dish. Above, the Lord rebuked the Pharisees for the pretense they outwardly displayed, which they did not have in their hearts, but twisted toward profit; here, for the pretense of purity which they outwardly showed. And this, first, with respect to the appetite for temporal goods, or with respect to carnal sins; secondly, with respect to spiritual sins. And first he treats of the first; secondly, of the second, at woe to you (...) because you are like whitened sepulchres. Regarding the first, he does two things. First, he rebukes their pretense; secondly, he sets forth the sound doctrine, at you blind Pharisee, etc. He says, then, woe to you, scribes and Pharisees, hypocrites, who make clean the outside of the cup, etc. Note that this can be understood in two ways. In one way, that it is a proper expression; and he means to touch upon the custom of the Pharisees, who put great care into cleaning the exteriors, as is said above, that they observed the cleanliness of cups and vessels; hence woe to you, who put great care into cleaning vessels, but not hearts. Hence it follows, but within, i.e., in the heart, you are full of rapine and uncleanness. Jerome holds that it is a figurative expression; hence he holds that all the cleanliness that is shown outwardly is to be understood. Food is served in the dish, drink in the cup. But man is called a dish; and the food in which God delights are the good works that he does; John 4:34: my meat is to do the will of my Father. It is evident that the use of the cup and dish is not on the outer surface but the inner. He therefore who cleans the cup outwardly is he who prepares his body outwardly. But you are of this sort: within you are full of rapine and uncleanness. And he sets forth two things, rapine and uncleanness, because there are two kinds of sins: carnal sins, which are consummated in the delight of the flesh, such as gluttony and lust; and others which are consummated in the delight of the spirit, such as pride and avarice, because avarice with respect to its object holds itself with carnal sin; but with respect to its completion, because it is completed in the delight of the mind, namely in the desire for money, it holds itself with spiritual sin. Hence he reproves avarice when he says rapine. Now rapine properly refers to when what belongs to another is taken; so properly the avaricious man withholds what belongs to another: hence it is opposed to justice; Isaiah 3:14: the spoil of the poor is in your house. Likewise, full of uncleanness, with respect to gluttony and lust. The soul is rendered impure by passion, and no passion so depresses reason as gluttony and lust; Ephesians 5:3: let not fornication and uncleanness, or covetousness, be so much as named among you, as becomes saints.

We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed already.

Then he brings them to sound doctrine: you blind Pharisee, first make clean the inside of the cup and of the dish. All exterior purity is from interior purity, as it says above at 6:22: if your eye be single, your whole body shall be lightsome, etc. Therefore he teaches that one should cleanse the heart, and so the whole will be clean. Hence he says, you blind Pharisee, etc. Wisdom 2:21: their own malice blinded them. Make clean the inside, because whatever is done outwardly, provided it is done from a good will, is entirely good; Proverbs 4:23: with all watchfulness keep your heart. Likewise, it can be explained of the word of a man: hence that which is interior can be understood as the understanding of sacred Scripture, Sirach 15:3: she fed him with the bread of life and understanding, in which wisdom is served. The bread of wisdom is the word of life. Hence some wish to adorn the word outwardly and do not care about the meaning. And these clean the outside.

The monks praised a brother to Antony. Antony went to him and tested him to see if he could endure being insulted. When he saw that he could not bear it, he said to him, 'You are like a house with a highly decorated outside, but burglars have stolen all the furniture by the back door.'

It is very beautiful, and, as you say, it is very English. Charles Dickens, who was almost more English than England, wrote one of his rare poems about the beauty of ivy. Yes, by all means let us admire the ivy, so deep, so warm, so full of a genial gloom and a grotesque tenderness. Let us admire the ivy; and let us pray to God in His mercy that it may not kill the tree.

Brave men are vertebrates; they have their softness on the surface and their toughness in the middle. But these modern cowards are all crustaceans; their hardness is all on the cover and their softness is inside.

But the difference lies precisely in this--that the Christ of Mr. Kennedy's play insists on really knowing all the souls that he loves; he declines to conquer by a kind of supernatural stupidity. He pardons evil, but he will not ignore it. In other words, he is a Christian, and not a Christian Scientist. The distinction doubtless is partly explained by the problems severally selected. Mr. Jerome practically supposes Christ to be trying to save disreputable people; and that, of course, is naturally a simple business. Mr. Kennedy supposes Him to be trying to save the reputable people, which is a much larger affair. The chief characters in The Servant in the House are a popular and strenuous vicar, universally respected, and his fashionable and forcible wife. It would have been no good to tell these people they had some good in them--for that was what they were telling themselves all day long. They had to be reminded that they had some bad in them--instinctive idolatries and silent treasons which they always tried to forget. It is in connection with these crimes of wealth and culture that we face the real problem of positive evil. The whole of Mr. Blatchford's controversy about sin was vitiated throughout by one's consciousness that whenever he wrote the word "sinner" he thought of a man in rags. But here, again, we can find truth merely by referring to vulgar literature--its unfailing fountain. Whoever read a detective story about poor people? The poor have crimes; but the poor have no secrets. And it is because the proud have secrets that they need to be detected before they are forgiven.

(Mor. xxvi. 32.) But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.

(Verse 27, 28.) Woe to you, Scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful to people, but inside are full of dead people's bones and all uncleanness. So you also outwardly appear righteous to people, but inwardly you are full of hypocrisy and wickedness. Just as he had shown with the cup and dish, that they were clean on the outside but dirty on the inside, he now repeats the same example with tombs: how tombs are whitewashed on the outside and decorated with marble and gold and different colors, but inside they are full of dead people's bones. This is how the perverse teachers, who teach one thing and do another, demonstrate cleanliness with their clothing and humility of speech, but inside they are full of all uncleanness and desire. Finally, this expresses more clearly the very thing itself, inferring: Thus you indeed appear just to men on the outside: but within, you are full of hypocrisy and iniquity.

Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men's bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust.

After this, He again derides them for vainglory, calling them "whited sepulchers" and unto all adding, "ye hypocrites;" which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spake, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.

But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, "but their throat an open sepulchre."

Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.

But that "they" should be such persons is not "so" dreadful a thing (although it be dreadful), but that "you," that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit hath worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations doth this call for, when the members of Christ have become a tomb of uncleanness? Consider how thou wast born, of what things thou hast been counted worthy, what manner of garment thou hast received, how thou wast built a temple without a breach! how fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.

Consider that no sepulchre is made in a city, so then neither shalt thou be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here thou art an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? would not all have fled? Think this now likewise. For thou goest about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.

Who now will pity such a one? For when thou dost not pity thine own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where thou didst sleep and eat, had buried a dead body, what wouldest thou not have done? but thou art burying a dead soul, not where thou dinest, nor where thou sleepest, but in the members of Christ: and art thou not afraid lest a thousand lightnings and thunderbolts be hurled from above upon thine head?

This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and conscience. But he who seeks to cleanse that which is within, that is, the thoughts, makes by that means the things without clean also. All professors of false doctrine are cups cleansed on the outside, because of that show of religion which they affect, but within they are full of extortion and guile, hurrying men into error. The cup is a vessel for liquids, the platter for meat. Every discourse then of which we spiritually drink, and all speech by which we are fed, are vessels for meat and drink. They who study to set forth well wrought discourse rather than such as is full of healthful meaning, are cups cleansed without; but within full of the defilement of vanity. Also the letter of the Law and the Prophets is a cup of spiritual drink, and a platter of necessary food. The Scribes and Pharisees seek to make plain the outward sense; Christ's disciples labour to exhibit the spiritual sense.

Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner's soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act.

But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.

Wherefore that also must be held to be the resurrection, when a man is reanimated by access to the truth, and having dispersed the death of ignorance, and being endowed with new life by God, has burst forth from the sepulchre of the old man, even as the Lord likened the scribes and Pharisees to "whited sepulchres." Whence it follows that they who have by faith attained to the resurrection, are with the Lord after they have once put Him on in their baptism.

This analogy, too, has the same meaning as that of the preceding. For they were eager to appear comely in their external condition, just like tombs that are whitened with lime and chalk, but within they are full of every uncleanness, and of dead and rotting works.

Woe to you, (...) because you are like whitened sepulchres. Here he rebukes them with respect to spiritual sins. And first he sets forth the likeness; secondly, he explains it. A sepulchre is where a dead body rests. The dead bodies of the saints are the temple of God, in which God dwells; 1 Corinthians 3:17: the temple of God is holy, which you are. The body is the dwelling of the soul, and the soul is the throne of God: so just as the body is the dwelling of the soul, so the soul is the dwelling of God; Psalm 10:5: God is in his holy temple, etc. But the body of a sinner is a sepulchre, because it contains a dead thing, since the soul dies through sin; therefore the wicked are called a sepulchre; Psalm 13:3: their throat is an open sepulchre. In a sepulchre there is a dead body within, but sometimes outwardly there is some image that seems to live in appearance; Apocalypse 3:1: you have the name of being alive, and you are dead. And therefore he says, which outwardly appear to men beautiful, on account of the beauty outwardly applied, but within are full of dead men's bones and of all filthiness, i.e., of all putrefaction and of all uncleanness.

As the scribes and Pharisees were previously called "full of robbery and intemperance," likewise here they are said to be "full of hypocrisy and iniquity" and are compared with "the bones of the dead and all uncleanness." Hypocrisy, because it is a counterfeit of the good, possesses nothing vital of the good it simulates, but is only its dead bones, so to speak.… If we listen with wisdom to what the present passage wants to tell us, we will understand that every simulated righteousness is a dead righteousness, hence no righteousness at all. Just as a dead man can still have the appearance of a man, even though he is in fact no longer a man, so also a dead chastity is no chastity. For any virtue is dead when it is not practiced for God but feigned on account of men. He who feigns righteousness can give the appearance of being righteous even though what he has is not righteousness at all but only a figment of righteousness, much like impersonators who can take on the appearance of another individual without thereby actually becoming the other person. The same is true concerning chastity. Because of this, men who do such things are appropriately compared with "whitewashed tombs which look beautiful from the outside," for they give every external appearance of righteousness, even though they are full of "the bones of the dead" within.

As above they are said to be full of extortion and excess, so here they are full of hypocrisy and iniquity, and are likened to dead men's bones, and all uncleanness.

For all feigned righteousness is dead, forasmuch as it is not done for God's sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls Gods, (Ps. 82:6.) but of such only as die like men.

After this he explains: so you also outwardly indeed appear to men just, i.e., men judge you to be just, but inwardly you are full of hypocrisy and iniquity. He comprehends the carnal sins, avarice and gluttony, as was said above, under which vainglory is contained; John 12:43: they loved their own glory more than the glory of God. Likewise, under iniquity, all spiritual sins.

Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: "Mary has chosen the good portion, which shall not be taken away from her." So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside. Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word.… Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost.

May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.

At present alleluia is for us a traveler's song, but this tiresome journey brings us closer to home and rest where, all our busy activities over and done with, the only thing that will remain will be alleluia.That is the delightful part that Mary chose for herself, as she sat doing nothing but learning and praising, while her sister, Martha, was busy with all sorts of things. Indeed, what she was doing was necessary, but it wasn't going to last.

Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Serm. 104.) What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

(Serm. 104.) Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

(de Qu. Evang. l. ii. q. 30.) Now mystically, by Martha's receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus' feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.

And the Lord answered and said to her: Martha, Martha, you are anxious and troubled about many things, but only one thing is necessary. And blessed David, defining this one thing necessary for man, desires to continually cling to God, saying: But it is good for me to cling to God, to put my hope in the Lord God (Psalm LXXII). And elsewhere: One thing I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord, and to inquire in His temple (Psalm XXVI). Therefore, one and only theology, that is, contemplation of God, to which all merits of justifications and all studies of virtues are justly postponed.

And the Lord answering said to her. After the rational comparison, the Evangelist subjoins the judicial determination: concerning which four things are introduced, namely the humiliation of the active life, the commendation of the contemplative life, the promulgation of the sentence, and the assignment of the cause.

First, therefore, as regards the humiliation of the active life, he says: Martha, Martha, you are anxious and troubled about many things. Therefore he repeats the name of Martha, so that he might rouse her to consider her own defect, and this with attention to the divine word: just as it is said of Moses in Exodus 3 that the Lord, seeing that he went forward to look, called him from the midst of the bush and said: "Moses, Moses." And the Lord, wishing to rouse sinners to attention, repeats the call in Jeremiah 22: "O earth, earth, hear the word of the Lord." And so now he rouses Martha, showing that in her there is a threefold defect, namely of anxiety in thought, disturbance in affection, and division in action. And all these things hinder us from tending wholly toward God.

Hence excessive anxiety is to be avoided, according to that passage in the last chapter of Philippians: "Be anxious for nothing, but in every prayer let your petitions be made known before God"; and the last chapter of First Peter: "Casting all your anxiety upon him, for he has care of you."

Disturbance is also to be avoided: hence John 14: "Let not your heart be troubled nor let it fear. You believe in God; believe also in me." Hence also concerning Christ, Isaiah 42: "He shall not be sad nor turbulent." For a troubled eye is not fit for seeing.

Division is also to be avoided: hence Sirach 11: "Son, let not your pursuits be in many things." And these disadvantages belong to the active life, not the contemplative; hence First Corinthians 7: "He who is with a wife is anxious about the things of the world, how he may please his wife, and he is divided. And the unmarried woman and the virgin thinks about the things of the Lord, that she may be holy in body and spirit; but she who is married thinks about the things of the world." — Thus therefore the importunity of action is humbled through the showing of its disadvantage and defect.

And he was capable of busying himself about many things; but the one thing, the work of life, he was powerless, and disinclined, and unable to accomplish. Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her." So also He bade him leave his busy life, and cleave to One and adhere to the grace of Him who offered everlasting life.

Moreover, to speak more precisely, the Lord forbids not hospitality, but its elaborateness and vanity, that is, distraction and anxiety. Why, He says, "Martha, you are anxious and... troubled about many things," that is, you are distracted and worried? We have need only of eating a little, not of a variety of dishes.

Mary has chosen the best part, which will not be taken away from her. Behold, the part of Martha is not blamed, but Mary's is praised. For he does not say that Mary has chosen a good part, but the best, so that Martha's part may also be indicated as good. But why the part of Mary is the best is explained when it is said: Which will not be taken away from her. For the active life ceases with the body. For who will give bread to the hungry in the eternal homeland, where no one is hungry? Who will give drink to the thirsty, where no one thirsts? Who will bury the dead, where no one dies? Therefore, with the present age, the active life is taken away. But the contemplative life begins here, so that it may be perfected in the heavenly homeland. For the fire of love that begins to burn here, when it sees the very one whom it loves, burns more intensely in love. Therefore the contemplative life is by no means taken away, because it is perfected with the light of the present age being withdrawn.

Second, with regard to the commendation of the contemplative life, he adds: But one thing is necessary: this, namely, is the kingdom of God, which once possessed, nothing is lacking; whence Matthew 6: "Seek first the kingdom of God, and all these things shall be added unto you"; and in the Psalm: "One thing have I asked of the Lord, this will I seek"; this, however, is the blessed life, which consists in cleaving to God, to which the contemplative life is devoted; in whose person it is said in the Psalm: "But it is good for me to cleave to God." And this is that one thing which is necessary; because "he who cleaves to the Lord is one spirit," as is said in First Corinthians 6. He who has this one thing has every good; whence as a figure of this it is said in Tobit 10: "Having all things together in you alone, we ought not to have let you go from us"; and Wisdom 7: "All good things came to me together with her," etc. And therefore the Lord said to Moses, in the person of the contemplative man, in Exodus 33: "I will show you all good."

Third, with regard to the promulgation of the judgment, it is added: Mary has chosen the best part; because, namely, she chose the one thing above all else. "For the one is set before the many," as Augustine says, because "not the one from the many, but the many from the one. Many are the things that were made; one is he who made them. Very good are the things he made — how much better is he who made them"; indeed, he is simply the best. And this is the portion of the contemplative soul; whence Lamentations 3: "The Lord is my portion, said my soul; therefore I will wait for him. The Lord is good to those who hope in him, to the soul that seeks him"; and in the Psalm: "How good is the God of Israel to those who are upright in heart"! Very good, I say, and the best; therefore the contemplative soul says in the Psalm: "I cried to you, O Lord; I said: You are my hope, my portion in the land of the living," namely, with Mary; which indeed the contemplatives have already chosen, by contemplating and desiring it. Whence in the person of the contemplative it is said in Deuteronomy 3: "I will cross over and see this excellent land, and that noble mountain, and Lebanon." And on account of love for this, he wished to possess nothing on earth except poverty alone, according to that word of the Psalm: "For one day in your courts is better than a thousand. I have chosen to be abject in the house of my God"; because, as is said in Matthew 13, "the kingdom of heaven is like a treasure hidden in a field, which when a man found, he hid," etc.

Fourth, as regards the assignment of the cause, he adds: Which shall not be taken away from her. The Gloss says: "The part of Martha is not reproved, for it too is good, but the part of Mary is praised, and why it is the best is added: Which shall not be taken away from her." "From the opposite, understand that from Martha the part which she chose shall be taken away, because the labor of multiplicity passes away, and the charity of unity remains." And this is the reason why the part of Mary is simply better and more worthy of choice, because the contemplative life begins here and is perfected in the future. This is signified in the figure of John, according to what is said in the last chapter of John: "So I will him to remain," as if the contemplation once begun remains, "until I come," to be perfected when I shall have come. And because it is more enduring, therefore it is better, as the Apostle says of charity in First Corinthians thirteen: "Charity never fails," and from this he concludes that charity is the greatest. So also concerning the contemplative life; whence Bede in the Gloss says: "Which begins to burn here, when it shall see him whom it loves, will be more greatly kindled in love"; Isaiah thirty-one: "Whose fire is in Zion and whose furnace is in Jerusalem." Whence, as far as it is in itself, it is to be preferred, according to that passage in Second Corinthians four: "While we contemplate not the things which are seen, but the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal."

On account of this, the contemplative life is simply more to be desired as that which is better and of itself to be preferred, both because it is more secure, and because it is more sweet, and because it is more stable; nevertheless the active life is not to be despised, but for place and time it is to be preferred for a time, both because it is prior, and because it is more laborious, and because it is more fruitful: for it avails both for oneself and for others.

And this is well signified in the two wives of Jacob, namely Rachel and Leah, of whom one signifies the active life, the other the contemplative. Whence the Bridegroom sometimes compels the Bride to go forth to action, according to what is said in Song of Songs two: "Let your voice sound in my ears," etc. Whence, if the question concerns superiority, simply speaking the contemplative is better, according to what Gregory says in the sixth book of the Moralia: "Great are the merits of the active life, but those of the contemplative are greater." For Mary has chosen the best part, which shall not be taken away from her.

But if the question is raised concerning choosability, sometimes the active life is to be preferred, namely for an imperfect man, who must first exercise himself in the field of action, or when someone is obligated to the works of the active life by precept or by office: and therefore sometimes doubt arises in the choice, according to that passage in Philippians 1: "For me to live is Christ and to die is gain. But if to live in the flesh, this is for me the fruit of labor, and what I shall choose, I know not. For I am straitened between the two, having a desire to be dissolved and to be with Christ, which is far the better: but to remain in the flesh is necessary for your sake." — Therefore spiritual men must sometimes go out, sometimes enter in, sometimes ascend, sometimes descend, as Jacob saw, Genesis 28.

Now this Gospel is customarily read on the Assumption of the Virgin, either because its ending most fittingly applies to Mary, when it says: Mary has chosen the best part, which shall not be taken from her. For although this was said literally of Mary Magdalene, yet it is more truly said of the Blessed Virgin Mary. Whence Bernard: "Mary has chosen the best part. The best indeed: good is the fruitfulness of marriage, better however is the chastity of virginity, but altogether best is virginal fruitfulness, or fruitful virginity: it is the privilege of Mary, it shall not be given to another, because it shall not be taken from her." — Or also, because in this Gospel there is described in the two sisters the perfection of the active and the contemplative lives, both of which were in the Virgin most perfectly. For what was given to these two sisters in parts was given to Mary wholly and completely. Whence Jerome: "To others it was given in parts, but into Mary the fullness of grace poured itself all at once."

Or, because here there is treated the twofold reception of Christ: bodily and spiritual: bodily by Martha in the lodging of the outer house: spiritual by Mary in the lodging of the inner house. And this twofold reception was most perfectly in Mary, who received him in the chamber of the body, nourished and fed and raised him and diligently ministered to him: she also received him in the chamber of the heart, by seeing him, believing, loving, and imitating him. And from both of these she was blessed: whence below in chapter 11: "Blessed is the womb that bore you"; "Blessed are those who hear the word of God and keep it." Whence Augustine: "More blessed was Mary in receiving the faith of Christ than in conceiving the flesh of Christ. For maternal kinship would have profited Mary nothing, had she not more happily borne him in her mind than in her flesh."

Or also, because here three things are set forth, namely divine lodging, divine ministry, divine companionship: which three were most perfectly in the Virgin Mary: lodging in the village, ministry in Martha, and companionship in Mary.

Rightly the Virgin Mary in receiving Christ was a castle fortified and elevated with towers of virtues, whose first tower was the strength of severity, concerning which Song of Songs chapter four says: "Your neck is like the tower of David, which was built with bulwarks; a thousand shields hang from it," because the Virgin Mary could be overcome by no vice. The second tower was the rectitude of discernment, concerning which Song of Songs chapter seven says: "Your nose is like the tower of Lebanon, which looks toward Damascus"; where the discernment of good from evil is understood. The third tower was the abundance of devotion, concerning which the last chapter of Song of Songs says: "I am a wall, and my breasts are like a tower," on account of the sweetness of devotion, in which she excelled. Whence these three towers were built by the Holy Spirit through grace upon the three powers of the soul: the first upon the irascible, the second upon the rational, and the third upon the concupiscible. And from these the Virgin was a stronghold fit for receiving the beloved Son of the Father, who was the power and wisdom of the Father, because the Virgin was most strong, most prudent, and most devout.

Rightly also in ministering she was Martha, who ministered to the Lord faithfully and humbly and courageously. So also Mary, though she was the Mother, made herself a handmaid and servant, according to that passage above in chapter one: "Behold, the handmaid of the Lord; be it done to me according to your word." Whence she was prefigured by that good woman Abigail, who, when she was sought by David in marriage, offered herself for service: 1 Kings chapter twenty-five: "Behold, let your handmaid be a servant, to wash the feet of your servants." Such was the Virgin Mary on account of her exceeding humility; whence she said of herself: "He has regarded the humility of his handmaid." And this is what Augustine says: "Everyone who is of sound mind understands that Mary was the minister of Christ in the performance of her work and in the most steadfast truth of her faith. For without doubt she was his minister, who bore him in her womb and nourished and cherished him when brought forth in birth, and, as the Gospel says, laid him in a manger, and fleeing from the face of Herod went into Egypt, and attended to his entire infancy with the tender affection of a mother."

Rightly also was Mary in dwelling together or in contemplating. For she herself, like the other Mary, stood beside Christ, according to that passage in John 19: "There stood beside the cross of Jesus his Mother and his Mother's sister, Mary of Cleophas, and Mary Magdalene." For the Virgin herself was the one who most closely drew near to him, and therefore she most fully received his words and preserved them for others. For above in chapter two it is said: "Mary kept all these words." Whence she was rightly signified by the ark of the covenant of the Lord, of which it is said in Hebrews 9: "In which was a golden urn containing manna," through her great devotion of charity; "and the rod of Aaron," through her great uprightness of virtue; "and the tablets of the testimony," through her great knowledge of the contemplation of truth. And she herself was also most supremely contemplative. Whence Bernard says: "Blessed Mary penetrated the most profound abyss of divine wisdom, beyond what can be believed, so that, as far as the condition of a creature permits without personal union, she may be seen as immersed in that inaccessible light." And Bede says: "What did she not know of God, in whom the Wisdom of God lay hidden and from whose womb he fashioned a body for himself?"

And thus it is clear how this Gospel passage was assigned to the Assumption of the Virgin not through human invention but through divine inspiration, because the Holy Spirit enclosed within it a commendation of the Virgin with respect to her multitude of prerogatives; for the preservation of which he adds at the end: Mary has chosen the best part, which shall not be taken from her. For Mary chose the best part both in grace and in glory, in which is enclosed the perfect and proper praise of the Virgin; for as Jerome says: "Just as in comparison with God no one is good, so in comparison with the Mother of the Lord no woman is found perfect, however much she may be proven outstanding in virtues." Therefore among women she alone is the best through every manner of superabundance, by reason of which "she is seen to have neither a predecessor like her nor a successor."

A brother went to visit Silvanus on Mount Sinai. When he saw the brothers hard at work, he said to the old man, ' "Labour not for the meat which perisheth" (John 6:27) and "Mary hath chosen the best part" (Luke 10:42).' Silvanus said to his disciple Zacharias, 'Put this brother in a cell where there is nothing.' When three o'clock came, the visitor kept looking at the door, to see when they would send someone to invite him to eat but no one did so. So he got up and went to Silvanus and said, 'Abba, don't the brethren eat today?' He said, 'Yes, they have eaten already.' The brother said, 'Why didn't you call me?' He replied, 'You are so spiritual you do not need food. We are earthly, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.' When the brother heard this he prostrated himself in penitence and said, 'Forgive me, abba.' Silvanus said, 'I think Mary always needs Martha, and by Martha's help Mary is praised.'

Together with the work the Teacher set forth doctrine, not only in deed but also by His word, even as He did to Mary and Martha, who both offered service unto Him, but the service of Mary was more perfect than that of Martha, and both ministered unto Him, the one only according to the body, and the other according to the spirit, and our Lord received both services, and pronounced blessed the service which was superior to its fellow, saying, "Mary hath chosen the good part, which shall not be taken away from her." As if a man should say, "Do thou also, O Martha, forsake that service which is imperfect, and be exalted in thy service to the more excellent grade." And Jesus did not reject the ministration of Martha, for according to the measure of her knowledge and of her love was the measure of her ministration; but He wished that she would offer great instead of little things, and instead of the service of the body the service of the spirit. And the service of Mary and of Martha was like exactly unto the service of the holy Apostles of the old and of the latter times, for that bodily service which they also offered unto Him in one place after another was like unto that of Martha; but that other service which He taught them to offer unto Him in the commandment, "Ye shall possess nothing," was the counterpart of the service of the blessed Mary. For there are many who, like Martha and Zacchaeus, and those women who clave to Him, and who ministered unto Him from their possessions, are justified, and there are some whose service like that of Mary and the Apostles is wholly of the spirit; and Jesus wished and desired this service, so that all the children of men might arrive at perfection.

Others understood the words "one thing is needful" not as referring to food, but to attentiveness to teaching. Thus, by these words the Lord instructs the apostles that when they enter anyone's house, they should not demand anything luxurious, but be content with what is simple, caring for nothing more than attentiveness to teaching. Perhaps understand by Martha the active virtue, and by Mary – contemplation. The active virtue has distractions and anxieties, while contemplation, having become master over the passions (for Mary means mistress), exercises itself in the sole examination of divine sayings and judgments. So then, if you can, ascend to the level of Mary through mastery over the passions and the pursuit of contemplation. But if this is impossible for you, be Martha, devote yourself to the active life, and through that receive Christ. Note this: "which shall not be taken away from her." The one who labors in works has something that is taken away from him, that is, cares and distraction. For, having attained to contemplation, he is freed from distraction and vanity, and thus something is taken away from him. But the one who labors in contemplation is never deprived of this good part, that is, contemplation. For in what more shall he advance, when he has reached the very highest, I mean, the contemplation of God, which is equal to deification? For whoever has been deemed worthy to behold God becomes a god, since like is encompassed by like.

But he said: Rather, blessed are those who hear the word of God and keep it. The Savior beautifully agreed to the testimony of the woman, meaning not only her who was worthy to physically bear the Word of God, but also all those who spiritually, by the hearing of faith, conceive the same Word, and in the custody of good works strive either to bear it in their own heart or in the hearts of others, and as if to nurture it, asserting that they are blessed. For even the mother of God, and indeed she was blessed because she became the minister of the Word made flesh temporally, but much more blessed because she remained the eternal guardian of the same Word always to be loved. With this sentence, he silently strikes the wise of the Jews, who sought not to hear and keep the Word of God, but to deny and blaspheme it.

"A certain woman from the crowd, raising her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you." And Jesus said: "Rather, blessed are those who hear the word of God and keep it."

Not only is she blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and fulfill it. Eve, having transgressed the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and restored our salvation.

Third, indeed, as regards the approbation of the expressed praise, he adds: But he said: Yea rather, blessed are they who hear the word of God. He does not say this by way of opposing, but rather by way of adding, as if he were saying: not only blessed is the womb that bore me, the Word made flesh, but even more blessed is the one who receives the word uttered by me. Whence Mary too was not only blessed because she bore Christ in the flesh, but even more blessed, because she most perfectly bore him in the mind, according to what Augustine says: "Mary was more blessed in conceiving the faith of Christ than the flesh of Christ." For blessed is everyone who hears and obeys, according to that text of John 13: "If you know these things, you will be blessed if you do them."

And therefore he adds: And keep it: and therefore James 1: "Be doers of the word and not hearers only." By this word Christ did not wish merely carnal kinship to be praised in itself: for thus it is said to the Jews above in the third chapter: "Do not presume to say: We have Abraham as our father," etc.; but spiritual kinship, because the union of minds is holier than that of bodies. And therefore, when his mother and brethren sought him, he said in Matthew 12: "Whoever does the will of my Father who is in heaven, he is my brother, sister, and mother." And for this reason the Virgin Mary was praiseworthy in conceiving, because she conceived by faith: and therefore Elizabeth said to her above in the first chapter: "Blessed is she who believed, for there shall be a fulfillment of those things which were told her by the Lord." — From which appears a wondrous commendation of truth, which makes all who adhere to it blessed, not only those adhering by carnal kinship, as the Virgin Mary, but also by spiritual love, as any holy soul. For as Augustine says: "Beatitude is joy in the truth"; to which joy shall come those who hear, love, and do the truth, according to that text of Ecclesiasticus 24: "Those who hear me shall not be confounded, and those who work in me shall not sin, and those who elucidate me shall have eternal life."

Spiritually, however, it should be noted here that the woman from the crowd bears the type of the Law, which commends carnal generation, according to the promise made to Abraham, Genesis 15: "Look up at the heaven," etc.; and to David, whence in the Psalm: "Of the fruit," etc.; whence Romans 9: "Of whom is Christ according to the flesh," etc. But Christ bears the type of grace and the spirit, who indeed commends spiritual generation, according to that text of Matthew 12: "Who is my mother, and who are my brethren?" The conception of this spiritual generation first takes place in faith, as it were in the unity of the Church: John 7: "He who believes in me, as the Scripture says," etc. As a sign of which thing also the Virgin Mary conceived through faith: Luke 1: "Blessed is she who believed." Birth, however, comes about through works: Ecclesiasticus twenty-four: "I said, I will water the garden of plantings," etc. But those who believe and do not work are like those of whom Isaiah thirty-seven says: "The children have come to the point of birth, and there is no strength to bring forth." Nursing takes place in love and contemplation; Song of Songs one: "Let him kiss me with a kiss, for your breasts are better than wine," etc.; and Proverbs five: "A most beloved hind and a most graceful fawn," etc. And thus in these three are intimated the reception of grace, the exercise of the active life, and the consolation of the contemplative life. And this whole is enclosed in "faith, which works through love," which only those who possess will be blessed.

But He blesses those who keep the word of God, not, however, in order to deprive His Mother of blessedness, but in order to show that even She would have received no benefit from having given birth to Him and nursed Him at Her breast, if She had not possessed all the other virtues. He says this also because it is timely. Since those who envied Him and did not listen to His words reviled those who did listen, He, contrary to them, especially blesses those who listen. Perhaps He also says this on account of the healed deaf man, so that he too, having heard the word, might keep it, lest the ability to hear that was granted him should serve to his condemnation.