Choosing the Better Part

 The texts from the Roman Catholic Lectionary today, Memorial of Saints Martha, Mary, and Lazarus, challenge us to contemplate the meaning of Jesus as the resurrection and the life to our journey today.

Contemplate our Action

The Reading from the Book of the Prophet Jeremiah proclaims Jeremiah’s Complaint

i. [15:10] Jer 20:14.

l. [15:17] Ps 25:4.

m. [15:18] Jer 14:19; 30:15.

n. [15:20] Jer 1:18; 6:27. (Jeremiah, CHAPTER 15 | USCCB, n.d.)

Psalm 59 presents a prayer for vindication.

* [Psalm 59] A lament in two parts (Ps 59:2–9, 11b–17), each ending in a refrain (Ps 59:10, 18). Both parts alternate prayer for vindication (Ps 59:2–3, 4b–5, 11b–14) with vivid depictions of the psalmist’s enemies (Ps 59:4–5a, 7–8, 15–16). The near curse in Ps 59:12–13 is not a crude desire for revenge but a wish that God’s just rule over human affairs be recognized now. (Psalms, PSALM 59 | USCCB, n.d.)

The Gospel of John begins the presentation of the narrative of the raising of Lazarus.

* [11:1–44] The raising of Lazarus, the longest continuous narrative in John outside of the passion account, is the climax of the signs. It leads directly to the decision of the Sanhedrin to kill Jesus. The theme of life predominates. Lazarus is a token of the real life that Jesus dead and raised will give to all who believe in him. Johannine irony is found in the fact that Jesus’ gift of life leads to his own death. The story is not found in the synoptics, but cf. Mk 5:21 and parallels; Lk 7:11–17. There are also parallels between this story and Luke’s parable of the rich man and poor Lazarus (Lk 16:19–31). In both a man named Lazarus dies; in Luke, there is a request that he return to convince his contemporaries of the need for faith and repentance, while in John, Lazarus does return and some believe but others do not. (John, CHAPTER 11 | USCCB, n.d.)

In the Gospel of Luke, Jesus proclaims the faith of Martha and Mary

* [10:38–42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.

* [10:39] Sat beside the Lord at his feet: it is remarkable for first-century Palestinian Judaism that a woman would assume the posture of a disciple at the master’s feet (see also Lk 8:35; Acts 22:3), and it reveals a characteristic attitude of Jesus toward women in this gospel (see Lk 8:2–3).

* [10:42] There is need of only one thing: some ancient versions read, “there is need of few things”; another important, although probably inferior, reading found in some manuscripts is, “there is need of few things, or of one.” (Luke, CHAPTER 10 | USCCB, n.d.)

Gladyce Janky that in the Ignatian tradition, Jesus’ words to Martha are at the heart of the Principle and Foundation: we are created to praise, reverence, and serve God, and everything else in our lives exists to help us toward that end.

When responsibilities, fears, or other distractions begin to pull us away from that purpose, Ignatius calls these disordered attachments—not “bad things,” but good things that have taken precedence over our relationship with God. Martha’s anxiety is not a failure to live up to Jesus’ expectations; it is the human experience of what happens when we overextend ourselves, or we become discouraged and feel hopeless as we witness the injustices of this world. Jesus’ gentle naming of her negative emotions is an invitation to seek interior freedom and ask for the grace to let go of what drains life. It’s as if Jesus is saying, “Release your grip on your worries and concerns. You do not need to control outcomes. You have only one responsibility. That is, to hold everything lightly so there is room in your heart to trust me. Recall that everything in existence is already in my Father’s loving hands.” (Janky, n.d.)

Don Schwager quotes The Body of Christ needs hearers and doers of the Word, by Ambrose of Milan, 339-397 A.D.

"'Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: 'Mary has chosen the good portion, which shall not be taken away from her.' So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside (Luke 8:5,12). Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word... Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost."(excerpt from EXPOSITION OF THE GOSPEL OF LUKE 7.83-86) (Schwager, n.d.)

Friar Jude Winkler reflects that Jeremiah was called to be a prophet when young and to condemn the infidelity of the people who blamed him for their trouble and he felt abandoned by God. He calls God to task as he couldn’t hold God’s words within yet he gets rejected. God replies not one can defeat you, God will always be there. Like in revelation we are killed but we never will be harmed. The Gospel of John presents the story of Martha meeting Jesus and commenting “Lord my brother would not have died”  This was a rebuke of Jesus' delay and set the stage as Lazarus would be raised to present the miracle of life giving and pulling back faith like ours. Jesus proclaims “I am the resurrection and the life.” Know Jesus and know the full life in a realized eschatology often expressed in this Gospel. Heaven is dawning upon the earth and how much we love is the measure. Martha proclaims that faith Jesus is the Messiah. Friar Jude notes that in the Gospel of John women are often exemplars of faith.

The Word Among Us Meditation on John 11:19-27 comments that family life is not always picture-perfect, but if everyone tries to come together in faith, despite their differences, each member can grow in love, both for the Lord and for each other. We know that sometimes it is hard to get all family members to work together, but God can take even the most halting effort and bless it.

Let’s take today’s feast as an opportunity to pray for all families, including our own. May we all take strides to grow closer to each other. May we all take strides to grow closer to the Lord together. And most important, may we all welcome Jesus into our homes and invite him to live with us, just as Martha, Mary, and Lazarus did.

“Lord, be with every family, and help them embrace their calling!” (Meditation on John 11:19-27, n.d.)

Father Richard Rohr, OFM, introduces Dr. Richard Beck who acknowledges the temptation to oversimplify our reading of the Bible, but urges us to stay with the tensions it raises.

Let me suggest we emulate how Jesus read the Bible. Let’s imitate how he resolved the tensions in the Old Testament.

For example, the debates between Jesus and the Pharisees concerned the tensions … between the Torah and the prophets. You see this especially in Jesus’s Sabbath observance and his welcoming of sinners. Over and over again in­ these cases, the Pharisees pick Leviticus over the prophets. Ritual purity was chosen over ­human compassion. Jesus, by contrast, privileges the prophets. For Jesus, alleviating human suffering takes priority over Levitical prohibition. Overcoming social marginalization is preferred to religious purity. (Rohr, n.d.)

We implore the Spirit to foster a practice of encounter with the Word of God that guides us to choose the better part as we seek to live out our Baptismal anointing as priest, prophet, and leader.

References

Janky, G. (n.d.). Daily Reflection July 29, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-29-2026 

Jeremiah, CHAPTER 15 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 29, 2026, from https://bible.usccb.org/bible/jeremiah/15?10 

John, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved July 29, 2026, from https://bible.usccb.org/bible/john/11? 

Luke, CHAPTER 10 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 29, 2026, from https://bible.usccb.org/bible/luke/10?38 

Meditation on John 11:19-27. (n.d.). Word Among Us. Retrieved July 29, 2026, from https://wau.org/meditations/2026/07/29/1634783/ 

Psalms, PSALM 59 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 29, 2026, from https://bible.usccb.org/bible/psalms/59?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved July 29, 2026, fromhttps://cac.org/daily-meditations/choosing-mercy-not-sacrifice/ 

Schwager, D. (n.d.). You Are Anxious - One Thing Is Needful. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Proclaim Justice and Truth

The texts from the Roman Catholic Lectionary today exhort us to reach out to people in need and be a voice for justice and compassion in the community and organizations that serve others.

Speak justice and truth

 

The reading from the Book of the Prophet Isaiah proclaims Israel’s deliverance, urging that they ‘Be strong, do not fear!’.

* [35:1–10] This chapter contains a number of themes similar to those in Deutero-Isaiah (chaps. 40–55), for example, the blossoming of the wilderness (vv. 1–2; cf. 41:18–19), which is now well-irrigated (v. 7; cf. 43:19–20); sight to the blind (vv. 5–6; cf. 42:7, 16); a highway in the wilderness (v. 8; cf. 41:3); and the return of the redeemed/ransomed to Zion (vv. 9–10; cf. 51:11). Nevertheless, it forms a unit with chap. 34 (see note on 34:1–35:10) and reflects, along with that chapter, themes found in chaps. 1–33.1 

Psalm 146  is praise for God’s Help.

* [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter.2 

The reading from the Letter of James expresses a warning against partiality.

* [2:1–13] In the Christian community there must be no discrimination or favoritism based on status or wealth (Jas 2:2–4; cf. Mt 5:3; 11:5; 23:6; 1 Cor 1:27–29). Divine favor rather consists in God’s election and promises (Jas 2:5). The rich who oppress the poor blaspheme the name of Christ (Jas 2:6–7). By violating one law of love of neighbor, they offend against the whole law (Jas 2:8–11). On the other hand, conscious awareness of the final judgment helps the faithful to fulfill the whole law (Jas 2:12).3 

In the Gospel of Mark, Jesus cures a deaf man.

* [7:36] The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (Mk 1:14; 13:10; 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see note on Mt 11:5–6.4

 

Mirielle Mason comments that the Gospel is a beautiful reminder that good things happen to us oftentimes due to the good will and prayers of those in our community. How amazing is it that this man was loved by those so much that they were willing to go to this length for him!

I found it interesting when I put myself in the position of the deaf man. I have just been taken to a new place to meet a strange man, and I probably understand little of what is going on around me. This stranger reaches out to touch me, and suddenly I can hear! I can speak! What love and trust I suddenly have in this man. Now, I like to imagine that perhaps some of us have had a moment like this in our faith journeys. A moment when our faith became ours, and we could truly see and feel the power of God in our world. For me, this happened the first time I went on an overnight retreat with some of my family members. I remember praying during a worship session, and viscerally feeling the presence of God. For the first time, God was real to me, instead of just something I was taught to believe in.5 

Don Schwager quotes “The touch of the Lord,” by Ephrem the Syrian (306-373 AD).

"That power which may not be handled came down and clothed itself in members that may be touched, that the desperate may draw near to him, that in touching his humanity they may discern his divinity. For that speechless man the Lord healed with the fingers of his body. He put his fingers into the man's ears and touched his tongue. At that moment with fingers that may be touched, he touched the Godhead that may not be touched. Immediately this loosed the string of his tongue (Mark 7:32-37), and opened the clogged doors of his ears. For the very architect of the body itself and artificer of all flesh had come personally to him, and with his gentle voice tenderly opened up his obstructed ears. Then his mouth which had been so closed up that it could not give birth to a word, gave birth to praise him who made its barrenness fruitful. The One who immediately had given to Adam speech without teaching, gave speech to him so that he could speak easily a language that is learned only with difficulty (Genesis 1:27-28). (excerpt from HOMILY ON OUR LORD 10.3)6 

The Word Among Us Meditation on Mark 7:31-37 comments that if we want to know what’s behind all of this, it can probably be summed up in one word: intimacy. Not the romantic or sentimental kind of intimacy, but the compassionate kind. It’s the intimacy of a God who loves his people, a God who humbles himself to enter into our wounded, muddled, messy lives so that he can offer his healing and salvation.

Jesus is very close to you as well. He knows you better even than you know yourself. He sees the ways in which you have become isolated—whether through sin or fear or anxiety or sickness. Just as he sighed when he touched the deaf man, Jesus knows your pain and wants to set you free. So he asks you to let down your guard and allow him to come into your heart and heal whatever is hurting.7 

Friar Jude Winkler describes the vindication promised to the Israelites that even includes the renewal of Creation. Our partiality to the wealthy can be seen in how we recognize large charitable gifts in contrast to smaller amounts. Jesus chose the anawim, who depend entirely on Providence for their existence. Friar Jude suggests that Mark tells of Jesus' healing of a pagan to underline the failure of the people of Israel to accept Him.

 

Fr. Richard Rohr, OFM, shares that before conversion, we tend to think that God is out there. After transformation, God is not out there and we don’t look at reality. We look from reality. We’re in the middle of it now; we’re a part of it. This whole thing is what he calls the mystery of participation. Paul is obsessed by the idea that we’re all already participating in something. I’m not writing the story by myself. I’m a character inside of a story that is being written in cooperation with God and the rest of humanity. This changes everything about how we see our lives. If we’re writing the story on our own, we think we’ve got to write it right. We’ve got to be clever, we’ve got to figure it out. If anything goes wrong, we’ve only got ourselves to blame. That’s a terrible way to live, even though a high degree of Christians do. Fr. Richard would call that bad news.

The good news is a completely different experience of life. A participatory theology says, “I am being used, I am actively being chosen, I am being led.” It is not about joining a new denomination or having an ecstatic moment. After authentic conversion, you know that your life is not about you; you are about life! You’re an instance in this agony and ecstasy of God that is already happening inside you, and all you can do is say yes to it. That’s all. That’s conversion and it changes everything. This idea of participating in the goodness and continual unfolding of God’s creation reminds me of the prayer attributed to St. Francis of Assisi that begins, “Make me a channel (or instrument) of your peace.”  I remember being so delighted when I learned my last name, “Rohr,” is the German word for “conduit” or “pipe”! As I’ve often said, I’m just a mouth in the Body of Christ. That’s my only gift. Before talks I try to pray that God will get me out of the way so God’s message will get through.8

 

The images from Isaiah and Christ’s ministry that recognizes foreigners and is not partial to the privileged resonate with the Season of Creation efforts to hear the “cry of the earth” and the “cry of the poor”.

 

As we come near to another election, we need to recognize the partially that political policy contains and speak for truth and justice for the anawim of today who are ignored by our society.

 

References

1	(n.d.). Isaiah, CHAPTER 35 | USCCB. Retrieved September 5, 2021, from https://bible.usccb.org/bible/isaiah/35
2	(n.d.). Psalm 146 - USCCB. Retrieved September 5, 2021, from https://bible.usccb.org/bible/psalms/146
3	(n.d.). James, CHAPTER 2 | USCCB. Retrieved September 5, 2021, from https://bible.usccb.org/bible/james/2
4	(n.d.). Mark, CHAPTER 7 | USCCB. Retrieved September 5, 2021, from https://bible.usccb.org/bible/mark/7
5	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved September 5, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/090521.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 5, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=sep5
7	(n.d.). The Word Among Us: Homepage. Retrieved September 5, 2021, from https://wau.org/meditations/2021/09/05/194825/
8	(n.d.). Daily Meditations Archive: 2021 - Center for Action and Contemplation. Retrieved September 5, 2021, from https://cac.org/category/daily-meditations/2021/