Sf-IoanCasianThis steadfast purpose of heart we should constantly aspire after: that the soul may ever cleave to God and to heavenly things.

Whatever is alien to this, however great it may be, should be given the second place, or even treated as of no consequence, or perhaps as hurtful.

We have an excellent illustration of this state of mind and condition in the gospel in the case of Martha and Mary.

[…] For when Martha was toiling with pious care, and was cumbered about her service, seeing that of herself alone she was insufficient for such service, she asks for the help of her sister from the Lord, saying:

Carest Thou not that my sister has left me to serve alone: bid her therefore that she help me.

Certainly it was to no unworthy work, but to a praiseworthy service that she summoned her; and yet what does she hear from the Lord?

Martha, Martha, thou art anxious and troubled about many things; but few things are needful, or only one.

Mary hath chosen the good part, which shall not be taken away from her.

You see then that the Lord makes the chief good consist in meditation; i.e., in divine contemplation.

From this we see that all other virtues should be put in the second place, even though we admit that they are necessary, and useful, and excellent, because they are all performed for the sake of this one thing.

For when the Lord says: Thou art careful and troubled about many things, but few things are needful or only one, He makes the chief good consist not in practical work however praiseworthy and rich in fruits it may be, but in contemplation of Him.

[…] He declares that “few things” are needful for perfect bliss – i.e., that contemplation which is first secured by reflecting on a few saints.

From the contemplation of these saints, he who has made some progress rises and attains by God’s help to that which is termed “one thing,” i.e., the consideration of God alone, so as to get beyond those actions and services of saints, and feed on the beauty and knowledge of God alone.

Mary therefore chose the good part, which shall not be taken away from her.

John Cassian (c. 360-435): Conferences 1,8.

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