Bernard of Clairvaux, Sermons on the Saints

grace alone washes away this stain, and the stone of circumcision alone once scraped it away: if, as it is altogether pious to believe, Mary had no sin of her own, then penitence too was far from that most innocent heart. Let Lazarus therefore be among those whose consciences must be cleansed from dead works: let him withdraw among the wounded sleeping in the tombs, so that in the virginal bridal chamber Martha and Mary alone may be found. For she it is who for about three months served Elizabeth, pregnant and aged, in humble service (Luke 1:56); she it is who kept the words that were spoken about her Son, pondering them in her heart (Luke 2:19).

Let no one, then, be troubled that the woman who received the Lord is called not Mary but Martha: since in this one supreme Mary both the business of Martha and the leisure of Mary, which is not idle, are found. All the glory of the king's daughter is indeed within: yet none the less she is clothed round with variety in golden fringes. She is not of the number of the foolish virgins: she is a wise virgin; she has a lamp, but she carries oil in her vessel. Or perhaps that Gospel parable has slipped your memory which tells of the foolish virgins barred from entering the marriage feast? (Matt. 25:1–13) Their house was indeed clean, for they were virgins: it was adorned, because all together, that is, the foolish with the wise, trimmed their lamps; but it was empty, because they took no oil in their vessels. Hence it is that the heavenly Bridegroom neither deigns to be received by them into their houses nor to admit them to the marriage feast. Not so that valiant woman who crushed the serpent's head. For you have, after much else in her praise, that her lamp shall not be put out in the night (Prov. 31:18). This is said in reproach of the foolish virgins, who, when the Bridegroom comes at midnight, complain too late and say: Because our lamps are going out. The glorious Virgin therefore came forth, whose most brightly burning lamp was a wonder even to the angels of light themselves, so that they said: Who is she that comes forth like the dawn rising, fair as the moon, chosen as the sun? (Song 6:9) For she shone more brightly than the rest, she whom Christ Jesus, her Son, our Lord, had filled with the oil of grace above her fellows.

SERMON III. On Mary, Martha and Lazarus. (Luke 10:38–42)

Jesus entered into a certain village, and a certain woman named Martha received Him into her house. What does it mean, brethren, that of the two sisters only one is read to have received the Lord, and that very one who seems the inferior? For Mary chose the best part, by the witness of Him Whom Martha received. But Martha appears to be the elder, and action, rather than contemplation, is known to claim for itself the beginning of salvation. Christ praises Mary, but He is received by Martha. Jacob loves Rachel, but Leah is put in her place without his knowing. If he complains of the fraud, he will hear that it is not the custom for the younger to be given in marriage first (Genesis 29:

23–26). But if you think of this house as one of clay, it will be easy to know how Martha rather than Mary receives the Lord in it. For what the Apostle says: Glorify and bear God in your body (1 Cor. 6:20), is said to Martha, not to Mary. Martha, that is, uses the body as an instrument, whereas to Mary it is rather a hindrance. Indeed, he says, the body which is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things (Wis. 9:15). Does it press down the one who works as well? Martha therefore receives the Saviour into her house on earth: Mary rather considers how she may be received by Him into a house not made with hands, eternal in the heavens. Yet perhaps she too is seen to have received the Lord, but in the spirit: for the Lord is spirit.

She, it says, had a sister (Martha's, beyond doubt) named Mary: who also, sitting at the feet of Jesus, heard His word. You see that both received the Word, the one in the flesh, the other in the voice. But Martha was busy about much serving. And she stood and said: Lord, do You not care that my sister has left me to serve alone? Do you think a voice of murmuring will be heard in the house in which Christ is received? Happy the house, and blessed always the community, where Martha complains of Mary. For that Mary should envy Martha is utterly unworthy, utterly unlawful. Otherwise, where do you read of Mary complaining: Because my sister has left me to be free alone? Far be it, far be it, that one who is free for God should aspire to the tumultuous life of the brethren who hold offices! Let Martha always seem to herself insufficient and less fit, and let her wish that others rather be spent in the work she administers. But Jesus answered her: Martha, Martha, you are anxious and troubled about many things. See Mary's privilege, what an advocate she has in every cause. The Pharisee is indignant (Luke 7:39), her sister complains, even the disciples murmur (Matt. 26:8): everywhere Mary is silent, and Christ speaks for her. Mary, He says, has chosen for herself the best part, which shall not be taken from her for ever. This is that one thing which is necessary; this is the one thing which the Prophet sought so earnestly: One thing, he says, I have asked of the Lord, this will I seek (Ps. 26:4).

Yet what does it mean, brethren, that Mary is said to have chosen the best part? Where now will be what we are accustomed to bring forward against her, if ever perhaps she should wish to pass judgement on the agitation, the unevenness, of Martha as she serves: Better is the iniquity of a man than a woman doing good? (Sir. 42:14) Where will be that saying too: If anyone serves Me, My Father will honour him? (John 12:26) And that: He who is greater among you shall be your servant? (Matt. 20:26) Lastly, what consolation is it to one who labours to exalt her sister's part, as if in reproach of her? I think therefore it is one of two things: either that Mary is praised for her choice, because that part itself, so far as lies in us, is to be chosen by all; or surely that neither is said to have been lacking,

nor to have rushed headlong in judgement towards either part, but that she is ready, in obedience to the Master, for whichever He wills. For who is as faithful as David, going in and going out, and proceeding at the king's command? (1 Kgs. 22:14) In short, my heart is ready, he says, my heart is ready (Ps. 56:8); not once only, but a second time too, both to be free for Thee and to serve my neighbours. This plainly is the best part, which shall not be taken away: this is the best mind, which will not be changed wherever you call it. He who has served well, it says, gains a good standing (1 Tim. 3:13). Perhaps a better one, he who has been well free for God; but the best, he who is perfect in both. One thing more I say, if it may yet be suspected of Martha. For does she not seem to have reckoned as idle the one whom she asked to be given her as a helper? But he is carnal, and does not at all perceive the things that are of the Spirit of God, whoever chances to reproach a soul that is free for God for its freedom. Let him hear, then, that this is the best part, which remains for ever. For does not a soul seem in some way unskilled which, wholly without experience of divine contemplation, has entered that region where this is the one work of all, the one pursuit, the same life?

But let us consider, brethren, how the ordering of charity has distributed these three things in this house of ours: Martha's administration, Mary's contemplation, Lazarus's penitence. Every soul that is perfect has these together; yet they seem rather to belong one to each, so that some are free for holy contemplation, others are given to the service of the brethren, others in the bitterness of their soul think over their years, like the wounded sleeping in the tombs. So plainly, so it must be, that Mary think of her God with devotion and on high, Martha of her neighbour with kindness and mercy, Lazarus of himself with wretchedness and humility. Let each consider his own rank. If Noah, Daniel and Job are found in the city, they shall be delivered by their own righteousness, says the Lord: but they shall not deliver son or daughter (Ezek. 14:14–16). We flatter no one: would that none of you deceive himself! For those to whom no stewardship has been entrusted, no administration committed, must altogether sit, either at the feet of Jesus with Mary, or at least with Lazarus within the enclosure of the tomb. Why should Martha not be troubled about many things, she who is anxious for many? But for you, on whom this necessity does not lie, one of two things is necessary: either not to be troubled at all, but rather to delight in the Lord; or, if you cannot yet do that, to be troubled not about many things but, as the prophet says of himself, within yourself (Ps. 41:7).

I say it again, so that no one may have the excuse of ignorance: you, brother, to whom the building or steering of Noah's ark among the waves of the flood in no way belongs, must be either a man of desires, as Daniel was; or, with blessed Job, a man of sorrows and acquainted with infirmity. Otherwise I fear that He will spew you out of His mouth, lukewarm and provoking nausea, He Who desires to find you either hot with the consideration of Him and burning with the fire of charity; or cold with the bare knowledge of yourself, and with the water of compunction the fiery darts of the devil

quenching. But Martha herself too must be admonished that what is chiefly sought among stewards is that a man be found faithful. And he will be faithful if he seeks not the things that are his own but the things of Jesus Christ, so that the intention may be pure; and if he does not his own will but the Lord's, so that the action may be ordered. For there are those whose eye is not single, and they receive their reward. There are those who are carried along by the motions of their own minds, and all that they offer is defiled, since their own wills are found in it. Come now with me to the marriage song, and let us consider how the Bridegroom, when He calls the bride, has neither omitted any of these three nor added anything to them. Arise, He says, make haste, my friend, my fair one, my dove, and come (Song 2:10). Is she not a friend who, intent on the Lord's gains, faithfully lays down even her very soul for Him? For as often as for one of His least ones she breaks off [another reading: interposes] her spiritual pursuit, so often does she spiritually lay down her soul for Him. Is she not fair who, beholding the glory of the Lord with unveiled face, is transformed into the same image from glory to glory, as by the Spirit of the Lord? (2 Cor. 3:18) Is she not a dove who laments and moans in the clefts of the rock, in the hollows of the wall (Song 2:14), as one buried under a stone?

A woman, it says, named Martha, received Him into her house. It is certain that the brethren who hold offices take her place, whom regard for fraternal charity has assigned to various administrations. And would that I myself too might deserve to be found faithful among the stewards! For to whom does what the Lord says, Martha, Martha, you are anxious, seem more fittingly applied than to prelates, if indeed they preside with worthy solicitude? Or who is troubled about many things, if not the one on whom lies the whole care both of Mary who is free for God and of Lazarus who repents, and also of those very ones with whom he shares his burdens? See Martha anxious, see Martha troubled about many things. I speak of the Apostle, who, admonishing prelates to solicitude, himself bears the solicitude of all the Churches. Who is weak, he says, and I am not weak? who is made to stumble, and I do not burn? (2 Cor. 11:29) Let Martha therefore receive the Lord into her house, she to whom the stewardship of the house has been entrusted. She is a mediatrix, that she may obtain salvation for herself and for those under her alike, let her receive grace, as it is written. Let the mountains receive peace for the people, and the hills justice (Ps. 71:3). Let the rest of her helpers receive Him, each according to the nature of his ministry: let them receive Christ, serve Christ, minister to Him in His members, one in the sick brethren, another in the poor, another in guests and pilgrims.

While they are thus anxious about much serving, let Mary see how she may be free, and see that the Lord is sweet. Let her see, I say, with what devoted mind, with what tranquil spirit she sits at the feet of Jesus, setting Him always in her sight and taking in the words from His mouth, Whose countenance is delightful and Whose speech is sweet. For grace is poured