Augustine of Hippo

What was Mary enjoying while she was listening? What was she eating? What was she drinking? Do you know? Let's ask the Lord, who keeps such a splendid table for his own people, let's ask him. "Blessed," he says, "are those who are hungry and thirsty for justice, because they shall be satisfied." It was from this wellspring, from this storehouse of justice, that Mary, seated at the Lord's feet, was in her hunger receiving some crumbs. You see, the Lord was giving her then as much as she was able to take. But as for the whole amount, which he was going to give at his table of the future, not even the disciples, not even the apostles themselves, were able to take in at the time when he said to them, "I still have many things to say to you, but you are unable to hear them now." ...What was Mary enjoying? What was she eating? I'm persistent on this point, because I'm enjoying it too. I will venture to say that she was eating the one she was listening to. I mean, if she was eating truth, didn't he say himself, "I am the truth"? What more can I say? He was being eaten, because he was the Bread. "I," he said, "am the bread who came down from heaven." This is the bread which nourishes and never diminishes.

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.

"Your kingdom come." To whom do we address this petition? Will the kingdom of God not come unless we ask for it? That kingdom will exist after the end of the world. God has a kingdom forever. He is never without a kingdom, for all creation is subject to him. Then for what kingdom do we wish? It is written in the Gospel, "Father, take possession of the kingdom prepared for you from the foundation of the world." See, that is the kingdom of which we speak when we say, "Thy kingdom come." May that kingdom come within us and may we be found within that kingdom. That is our petition. Of course it will come. How will that benefit you if it finds you at the left hand? In this petition, you also wish a blessing on yourself. It is on your own behalf that you pray. In this petition, this is what you desire and long for, namely, that you may so live as to have a share in the kingdom that will be given to all the saints. When you say, "Thy kingdom come," you pray for yourself, because you pray that you may lead a good life. May we partake of your kingdom. May the kingdom that is to come to your saints and your righteous ones also come to us.

(Serm. 105) But what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then comes to you on his journey, that is, in this present life, in which all are travelling on as strangers, and no one remains possessor, but to every man is told, Pass on, O stranger, give place to him that is coming. (Ecclus 29, 27.) Or perhaps some friend or yours comes from a bad road, (that is, an evil life,) wearied and not finding the truth, by hearing and receiving which he may become happy. He comes to thee as to a Christian, and says, "Give me a reason," asking perhaps what you from the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord's books. For perhaps what he asked is contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family is now resting with their Lord, and the ignorance of the world is very great, that is, it is midnight, and your friend who is urgent from hunger presses this, not contented with a simple faith; must he then be abandoned? Go therefore to the Lord Himself with whom the family is sleeping, Knock, and pray; of whom it is added, And he from within shall answer and say, Trouble me not. He delays to give, wishing that you should the more earnestly desire what is delayed, lost by being given at once it should grow common.

(Qu. Ev. l. ii. qu. 21.) The time then referred to is that of the famine of the word, when the understanding is shut up, (Amos 8:11.) and they who dealing out the wisdom of the Gospel as it were bread, preached throughout the world, are now in their secret rest with the Lord. And this it is which is added, And my children are with me in bed.

(de Quæst. Ev. lib. ii. qu. 21.) Or else, the friend to whom the visit is made at midnight, for the loan of the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so urgent in his request for the three. Now by the three loaves it is signified, that the Trinity is of one substance. But the friend coming from his journey is understood the desire of man, which ought to obey reason, but was obedient to the custom of the world, which he calls the way, from all things passing along it. Now when man is converted to God, that desire also is reclaimed from custom. But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, and within there is no refreshment from the delight of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached. For it follows, And if that man shall continue, &c. The argument is drawn from the less to the greater. For, if a friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask?

(ubi sup.) But when thou shalt have obtained the three loaves, that is, the food and knowledge of the Trinity, thou hast both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat.

(ubi sup.) Having laid aside the metaphor, our Lord added an exhortation, and expressly urged us to ask, seek, and knock, until we receive what we are seeking. Hence he says, And I say unto you, Ask, and it shall be given you.

(Serm. 105.) But He would not so encourage us to ask were He not willing to give. Let human slothfulness blush, He is more willing to give than we to receive.

(de Quæst. Ev. lib. ii. qu. 22.) Or by the bread is meant charity, because we have a greater desire of it, and it is so necessary, that without it all other things are nothing, as the table without bread is mean. Opposed to which is hardness of heart, which he compared to a stone. But by the fish is signified the belief in invisible things, either from the waters of baptism, or because it is taken out of invisible places which the eye cannot reach. Because also faith, though tossed about by the waves of this world, is not destroyed, it is rightly compared to a fish, in opposition to which he has placed the serpent on account of the poison of deceit, which by evil persuasion had its first seed in the first man. Or, by the egg is understood hope. For the egg is the young not yet formed, but hoped for through cherishing, opposed to which he has placed the scorpion, whose poisoned sting is to be dreaded behind; as the contrary to hope is to look back, since the hope of the future reaches forward to those things which are before.

(Serm. 105.) What great things the world speaks to thee, and roars them behind thy back to make thee look behind! O unclean world, why clamourest thou! Why attempt to turn him away! Thou wouldest detain him when thou art perishing, what wouldest thou if thou wert abiding for ever? Whom wouldest thou not deceive with sweetness, when bitter thou canst infuse false food?

(Serm. 105.) Therefore, O covetous man, what seekest thou? or if thou seekest any thing else, what will suffice thee to whom the Lord is not sufficient?

(de Con. Evan. lib. ii. c. 40.) For in order to relate this, Luke has made a variation from Matthew, at that place where both had mentioned what our Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after which discourse Matthew says, While he yet talked to the people, behold his mother and his brethren stood without desiring to speak to him; but Luke having also in that discourse of our Lord related some of our Lord's sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew.

(Serm. 106.) For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.

(Serm. 106.) But how was it that He spared not the man by whom He was invited? Yea rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shows us that baptism also which is once given cleanses by faith; but faith is something within, not without. The Pharisees despised faith, and used washings which were without; while within they remained full of pollution. The Lord condemns this, saying, Ye fools, did not he that made that which is without make that which is within also?

(Serm. 106.) But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us.
For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to show mercy. If thou art wise, begin with thyself: for how art thou merciful to another, if cruel to thyself? Hear the Scripture, which says unto thee, Have mercy on thy own soul, and please God. (Ecclus. 30:23.) Return unto thy conscience, thou that livest in evil or unbelief, and then thou findest thy soul begging, or perhaps struck dumb with want. In judgment and love give alms to thy soul. What is judgment? Do what is displeasing to thyself. What is charity? Love God, love thy neighbour. If thou neglectest this alms, love as much you like, thou doest nothing, since thou doest it not to thyself.

What our Lord says, "Give alms, and behold, all things are clean to you," applies to all useful acts of mercy. It does not apply just to the one who gives food to the hungry, drink to the thirsty, clothing to the naked, hospitality to the wayfarer or refuge to the fugitive. It also applies to one who visits the sick and the prisoner, redeems the captive, bears the burdens of the weak, leads the blind, comforts the sorrowful, heals the sick, shows the erring the right way, gives advice to the perplexed, and does whatever is needful for the needy. Not only does this person give alms, but the person who forgives the trespasser also gives alms as well. He is also a giver of alms who, by blows or other discipline, corrects and restrains those under his command. At the same time he forgives from the heart the sin by which he has been wronged or offended or prays that it be forgiven the offender. Such a person gives alms not only because he forgives and prays but also because he rebukes and administers corrective punishment, since in this he shows mercy.…There are many kinds of alms. When we do them, we are helped in receiving forgiveness of our own sins.

When our Lord said, "not a hair," he was not thinking of length but of the number of hairs, as we see from these words, "The hairs of your head are numbered." I still think that nothing that was a natural part of the body should be lost. Ugly outgrowths, which have the purpose of reminding us of the penal condition of mortal life, will be integrated into the substance as a whole so that no deformity will appear in any one part. After all, a human artist can make a botch of a statue and then reshape it into beauty without a loss of any of his material. It is not a matter of chiseling away some paticular part that was ugly or out of proportion. He can break down and remold the same mass of material so that nothing but the blemish disappears. Of course, the omnipotent Artist can do this even better. There is no deformity of any human body, whether normal, exceptional or even monstrous, which he cannot so eliminate as to leave the total substance intact, while the ugliness disappears. Such outgrowths are not out of place among the other miseries of temporal existence, but they are incompatible with the happiness of the saints in the life to come.