Catholic theologians have compared Martha and Mary. The distinction they make is between the active life (of Martha) and the contemplative life (of Mary), not between their degrees of faith.
For example, St. Thomas Aquinas has a question on the active life in comparison with the contemplative life in his Summa Theologica II-II q. 182, where he mentions Martha and Mary frequently.
Addressing "Whether the active life is more excellent than the contemplative?" (a. 1 c.), he says:
…the contemplative life is simply more excellent than the active.
He mentions several reasons, some of which are:
- because the contemplative life is more delightful than the active; wherefore Augustine says (De Verb. Dom. Serm. ciii) that "Martha was troubled, but Mary feasted."
- because in the contemplative life man is more self-sufficient, since he needs fewer things for that purpose; wherefore it was said (Lk. 10:41): "Martha, Martha, thou art careful and art troubled about many things."
- because the contemplative life is according to Divine things, whereas active life is according to human things; wherefore Augustine says (De Verb. Dom. Serm. civ): "'In the beginning was the Word': to Him was Mary hearkening: 'The Word was made flesh': Him was Martha serving."
In a. 2 he shows that the contemplative life of Mary is more meritorious than the active life of Martha because (ibid. c.):
the root of merit is charity; and, while…charity consists in the love of God and our neighbor, the love of God is by itself more meritorious than the love of our neighbor
So, although Martha and Mary might have the same degree of faith in God, the contemplative life of Mary is superior to and more meritorious than the active life of Martha (cf. Lk. 10:42: "…Mary hath chosen the best part.…"). Mary is not divided (cf. 1 Cor. 7:33) between God and the world, but can devote herself 100% to God.
An excellent work on the relationship between the active and the interior/contemplative lives, the necessity of the latter for the former, etc., is:
Fr. Réginald Garrigou-Lagrange, O.P. discusses the necessity of contemplation for all Christians, because the "infused contemplation of the mysteries of faith and the union with God which results therefrom" is "in the normal way of sanctity" (i.e., everyone must pass through this way to become a saint / go to heaven). Cf. his works: