At the age of twenty, in 1538, Jacopo Robusti (c. 1518–1594)—nicknamed Tintoretto—set up his studio in Venice, in the San Polo district, beside the Grand Canal. On the entrance’s frontispiece he inscribed this proud advertisement: “Michelangelo’s drawing and Titian’s color.” Together with Titian (c. 1488–1576) and Veronese (1528–1588), he would make up the trinity of peerless artists who, in the 16th century, established the reputation of La Serenissima, The Most Serene city-state of Venice.
Here, Tintoretto puts the scene reported in Luke 10:38-42 in the context of what the Gospel of John implies about Jesus’ deep friendship with Lazarus and his two sisters, Martha and Mary. So, on his way to Jerusalem (Lk 9:53), Jesus was welcomed in Bethany in the house of his friend Lazarus. While Martha was distracted with much serving, Mary listened to the word of Jesus—and so did Lazarus, here shown seated discreetly opposite the Lord. Now, Martha suddenly called to Jesus: “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” The Lord answered her, “Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good part, which shall not be taken away from her.”
The scene is staged theatrically: In the foreground the three main figures are depicted in mannered postures that make a very fine impression. The luxurious fabrics in which they are clothed are rendered by a succession of warm colors and cool colors, and their opulent draperies are suggested by the play of shadows and highlights.
The priority of contemplation over action
This episode is traditionally presented as a lesson taught by our Lord: that contemplation has priority over action; nevertheless these two Christian attitudes should not be opposed to each other. At first glance, this episode is full of surprises. Isn’t Jesus the one who said of himself: The Son of Man came not to be served but to serve (Mt 20:28a)? And did he not prove this in an exemplary way by washing the feet of his disciples (Jn 13:1-17)? And then in a final, unsurpassable way by carrying for us the cross of our sins (Mt 20:28b)? Isn’t he the one who gave us this warning: Whoever would be great among you must be your servant (Mt 20:26)? Logically we would expect that when he heard Martha’s call, Jesus would get up, put on an apron as he did for the washing of the feet, and invite Mary to follow him and serve as the meal was being prepared. In short, it is difficult to understand how Jesus could consider serving one’s neighbor as something not very needful—all the more so because in the Gospel of Luke this episode comes immediately after the parable of the Good Samaritan (Lk 10:29-37), where the one thing needful is service to one’s neighbor. This service will be the sole criterion at the Last Judgment: Lord, when did we see you…without putting ourselves at your service? (cf. Mt 25:31-46).
As a rule (Dei Verbum, 12), this passage of the Gospel must be put in perspective and meditated on in the context of Revelation as a whole. For example, since the service in question here is that of preparing a meal, we are free to interpret the scene in light of the Word of God (Dt 8:3) repeated by Jesus during his temptation in the desert: Man shall not live by bread alone, but by every word that proceeds from the mouth of God (Mt 4:4). The question here, then, would be not the priority of contemplation over action, but rather the priority of listening to the Word of God and putting it into practice over concern about food and worldly attachments—even the most legitimate ones (cf. Lk 11:28). Besides, this episode cannot be interpreted without comparison to the one on Easter morning, when Jesus pushes away that same Mary, saying, Stop holding on to me (Jn 20:17). And he sends her right away to become the apostle to the apostles.
The Word of God dwelt among us
In contemplating this masterpiece by Tintoretto, we certainly can see that the evocative attitude of Mary, who sat at the Lord’s feet, suggests contemplation. However, Saint Luke does not insist on this, clarifying essentially that Mary listened to his word. No doubt as she listened, like the two disciples on the road to Emmaus (Lk 24:32), Mary’s heart was burning within her. And what better part could be allotted to her than to commune with the Word of God by receiving it from the Word in person! Truly, in this sense, the first service—all things considered—that the Word came to bestow on us by dwelling among us was to offer us communion with himself, with what he is, the eternal Word of the living God. The Word came to what was his own, and Mary welcomed him in the appropriate way (cf. Jn 1:11).
Pierre-Marie Dumont
Christ in the house of Mary and Martha (c. 1580), Tintoretto (1518–1594), Munich, Alte Pinakothek. © Artothek / La Collection.
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The Better Part
Le July 1, 2024
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At the age of twenty, in 1538, Jacopo Robusti (c. 1518–1594)—nicknamed Tintoretto—set up his studio in Venice, in the San Polo district, beside the Grand Canal. On the entrance’s frontispiece he inscribed this proud advertisement: “Michelangelo’s drawing and Titian’s color.” Together with Titian (c. 1488–1576) and Veronese (1528–1588), he would make up the trinity of peerless artists who, in the 16th century, established the reputation of La Serenissima, The Most Serene city-state of Venice.
Here, Tintoretto puts the scene reported in Luke 10:38-42 in the context of what the Gospel of John implies about Jesus’ deep friendship with Lazarus and his two sisters, Martha and Mary. So, on his way to Jerusalem (Lk 9:53), Jesus was welcomed in Bethany in the house of his friend Lazarus. While Martha was distracted with much serving, Mary listened to the word of Jesus—and so did Lazarus, here shown seated discreetly opposite the Lord. Now, Martha suddenly called to Jesus: “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” The Lord answered her, “Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good part, which shall not be taken away from her.”
The scene is staged theatrically: In the foreground the three main figures are depicted in mannered postures that make a very fine impression. The luxurious fabrics in which they are clothed are rendered by a succession of warm colors and cool colors, and their opulent draperies are suggested by the play of shadows and highlights.
The priority of contemplation over action
This episode is traditionally presented as a lesson taught by our Lord: that contemplation has priority over action; nevertheless these two Christian attitudes should not be opposed to each other. At first glance, this episode is full of surprises. Isn’t Jesus the one who said of himself: The Son of Man came not to be served but to serve (Mt 20:28a)? And did he not prove this in an exemplary way by washing the feet of his disciples (Jn 13:1-17)? And then in a final, unsurpassable way by carrying for us the cross of our sins (Mt 20:28b)? Isn’t he the one who gave us this warning: Whoever would be great among you must be your servant (Mt 20:26)? Logically we would expect that when he heard Martha’s call, Jesus would get up, put on an apron as he did for the washing of the feet, and invite Mary to follow him and serve as the meal was being prepared. In short, it is difficult to understand how Jesus could consider serving one’s neighbor as something not very needful—all the more so because in the Gospel of Luke this episode comes immediately after the parable of the Good Samaritan (Lk 10:29-37), where the one thing needful is service to one’s neighbor. This service will be the sole criterion at the Last Judgment: Lord, when did we see you…without putting ourselves at your service? (cf. Mt 25:31-46).
As a rule (Dei Verbum, 12), this passage of the Gospel must be put in perspective and meditated on in the context of Revelation as a whole. For example, since the service in question here is that of preparing a meal, we are free to interpret the scene in light of the Word of God (Dt 8:3) repeated by Jesus during his temptation in the desert: Man shall not live by bread alone, but by every word that proceeds from the mouth of God (Mt 4:4). The question here, then, would be not the priority of contemplation over action, but rather the priority of listening to the Word of God and putting it into practice over concern about food and worldly attachments—even the most legitimate ones (cf. Lk 11:28). Besides, this episode cannot be interpreted without comparison to the one on Easter morning, when Jesus pushes away that same Mary, saying, Stop holding on to me (Jn 20:17). And he sends her right away to become the apostle to the apostles.
The Word of God dwelt among us
In contemplating this masterpiece by Tintoretto, we certainly can see that the evocative attitude of Mary, who sat at the Lord’s feet, suggests contemplation. However, Saint Luke does not insist on this, clarifying essentially that Mary listened to his word. No doubt as she listened, like the two disciples on the road to Emmaus (Lk 24:32), Mary’s heart was burning within her. And what better part could be allotted to her than to commune with the Word of God by receiving it from the Word in person! Truly, in this sense, the first service—all things considered—that the Word came to bestow on us by dwelling among us was to offer us communion with himself, with what he is, the eternal Word of the living God. The Word came to what was his own, and Mary welcomed him in the appropriate way (cf. Jn 1:11).
Pierre-Marie Dumont
Christ in the house of Mary and Martha (c. 1580), Tintoretto (1518–1594), Munich, Alte Pinakothek. © Artothek / La Collection.
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