Wednesday, August 15, 2007

Feast of the Dormition/Assumption

St. Augustine's sermon for the Feast of the Assumption:

When the holy Gospel was being read, we heard that the Lord was received by a religious woman into her house, and her name was Martha. And while she was occupied in the care of serving, her sister Mary was sitting at the Lord's Feet, and hearing His Word. The one was busy, the other was still; one was giving out, the other was being filled. Yet Martha, all busy as she was in that occupation and toil of serving, appealed to the Lord, and complained of her sister, that she did not help her in her labour. But the Lord answered Martha for Mary; and He became her Advocate, who had been appealed to as Judge. "-->Martha,"--> He says, "-->you are occupied about many things, when one thing is necessary. Mary has chosen the better part, which shall not be taken from her."-->16-3330--> For we have heard both the appeal of the appellant, and the sentence of the Judge. Which sentence answered the appellant, defended the other's cause. For Mary was intent on the sweetness of the Lord's word. Martha was intent, how she might feed the Lord; Mary intent how she might be fed by the Lord. By Martha a feast was being prepared for the Lord, in whose feast Mary was even now delighting herself. As Mary then was listening with sweet pleasure to His most sweet word, and was feeding with the most earnest affection, when the Lord was appealed to by her sister, how, think we, did she fear, lest the Lord should say to her, "-->Rise and help your sister"-->? For by a wondrous sweetness was she held; a sweetness of the mind which is doubtless greater than that of the senses.16-3331--> She was excused, she sat in greater confidence. And how excused? Let us consider, examine, investigate it thoroughly as we can, that we may be fed also.
2. For what, do we imagine that Martha's serving was blamed, whom the cares of hospitality had engaged, who had received the Lord Himself into her house? How could she be rightly blamed, who was gladdened by so great a guest? If this be true, let men give over their ministrations to the needy; let them choose for themselves "-->the better part, which shall not be taken from"--> them; let them give themselves16-3332--> wholly to the word, let them long after the sweetness of doctrine; be occupied about the saving knowledge; let it be no care to them, what stranger is in the street, who there is that wants bread, or clothing, or to be visited, to be redeemed, to be buried; let works of mercy cease, earnest heed be given to knowledge only. If this be "-->the better part,"--> why do not all do this, when we have the Lord Himself for our defender in this behalf? For we do not fear in this matter, lest we should offend His justice, when we have the support of His judgment.
3. And yet it is not so; but as the Lord spoke so it is. It is not as you understand, but it is as you ought to understand it. So mark; "-->You are occupied about many things, when one thing is needful. Mary has chosen the better part."--> You have not chosen a bad part; but she a better. And how better? Because you are "-->about many things,"--> she about "-->one thing."--> One is preferred to many. For one does not come from many, but many from one.
The things which were made, are many, He who made them is One. The heaven, the earth, the sea, and all things that in them are, how many are they! Who could enumerate them? who conceive their vast number? Who made all these? God made them all. Behold, "-->they are very good."-->16-3333--> Very good are the things He made; how much better is He who made them! Let us consider then our "-->occupations about many things."--> Much serving is necessary for the refreshment of our bodies. Wherefore is this? Because we hunger, and thirst. Mercy is necessary for the miserable. Thou breakest bread to the hungry; because you have found an hungry man; take hunger away; to whom do you break bread? Take houseless wandering16-3334--> away; to whom do you show hospitality? Take nakedness away; to whom do you furnish clothes? Let there be no sickness; whom do you visit? No captivity; whom do you redeem? No quarrelling; whom do you reconcile? No death; whom do you bury? In that world to come, these evils will not be; therefore these services will not be either. Well then did Martha, as touching the bodily—what shall I call it, want, or will, of the Lord?—minister to His mortal flesh. But who was He in that mortal flesh? "-->In the beginning was the Word, and the Word was with God, and the Word was God:"-->16-3335--> see what Mary was listening to! "-->The Word was made flesh, and dwelt 430 -->among us:"-->16-3336--> see to whom Martha was ministering! Therefore "-->has Mary chosen the better part, which shall not be taken from her."--> For she chose that which shall abide for ever; "-->it shall not be taken from her."--> She wished to be occupied about "-->one thing."--> She understood already, "-->But it is good for me to cleave to the Lord."-->16-3337--> She sat at the feet of our Head. The more lowlily she sat, the more amply did she receive. For the water flows together to the low hollows of the valley, runs down from the risings of the hill. The Lord then did not blame Martha's work, but distinguished between their services. "-->You are occupied about many things; yet one thing is needful."--> Already has Mary chosen this for herself. The labour of manifoldness passes away, and the love of unity abides. Therefore what she has chosen, "-->shall not be taken from her."--> But from you, that which you have chosen (of course this follows, of course this is understood) from you, that which you have chosen shall be taken away. But to your blessedness shall it be taken away, that that which is better may be given. For labour shall be taken away from you, that rest may be given. You are still on the sea, she is already in port.

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