Martha Serving & Mary Sitting
Sixteenth Sunday in Ordinary Time, July 18, 2010
Genesis 18:1-10 Colossians 1:24-28 Luke 10:38-42
Alleluia, alleluia.
A reading from the holy Gospel according to Luke.
Glory to you, Lord.
As they went on their way Jesus entered a village, and a woman named Martha welcomed Him into her house. And she had a sister named Mary who sat at the Lord's feet and listened to his teaching. But Martha was distracted with much serving, and she went to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things; one thing only is necessary. Mary has chosen the better part, and it shall not be taken from her.” (Lk 10:38-42)
The Gospel of the Lord.
Praise to you, Lord Jesus Christ.
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Introduction
Both have a problem
The two sisters, Martha and Mary, are featured in another gospel story. Their brother Lazarus, whom Jesus loved very much, became seriously ill and died. When the Lord heard about it He rushed to console the sisters. While Martha (that hospitable busy-bee lady) ran out to greet Jesus, “Mary remained sitting in the house.” (Jn 11:20) Mary has a problem: she’s not the active type; she likes to sit and listen. Martha, too, has a problem: she’s the active type; she likes to keep busy.
What’s better: the active life or contemplative one?
The traditional interpretation of this passage, which goes back to Pope St. Gregory the Great (540-604), sees Martha as the model of the active life, and Mary as the model of the contemplative life. And it affirms that the contemplative life is better than the active life, for Scripture says, “Mary has chosen the better part.”
By its various pronouncements Vatican II laid to rest that bald statement. The contemplative life is not better than the active life. Contemplative Mary-s are not better than active Martha-s. Those who sit and contemplate must in some way get up and serve. And those who run here and there to serve (if they are to be of any good to themselves and others) must eventually sit down and contemplate. The Martha and Mary story is about the tension that rages within all of us -- the tension between action on the one hand, and contemplation on the other, in order to make sense out of one’s action.
By its various pronouncements Vatican II laid to rest that bald statement. The contemplative life is not better than the active life. Contemplative Mary-s are not better than active Martha-s. Those who sit and contemplate must in some way get up and serve. And those who run here and there to serve (if they are to be of any good to themselves and others) must eventually sit down and contemplate. The Martha and Mary story is about the tension that rages within all of us -- the tension between action on the one hand, and contemplation on the other, in order to make sense out of one’s action.
What’s better: a fussed-up life or a simplified one?
There is a less lofty but much more down-to-earth interpretation of this passage than that of St. Gregory the Great. The usual translations from the Greek of this passage are vague. They have Jesus saying, “One thing only is necessary.” But what precisely is that one thing only that’s necessary? Or they have Jesus saying, “Mary has chosen the better part.” But what is that better part Mary has chosen? There is, however, an interpretative translation of the original Greek which fleshes out the vagueness with quaint and folksy language, and it goes like this:
As they went on their way Jesus entered a village, and a woman named Martha welcomed Him into her house. And she had a sister named Mary who sat on the floor listening to Jesus as He spoke. But Martha, who was the jittery type, was worrying about the big dinner she was preparing. She came to Jesus and said, “Lord, doesn’t it bother you that my sister isn’t lifting a finger to help me? Tell her to get out into the kitchen where she belongs and give me a helping hand.” But the Lord said to her, “Martha, dear friend, you are fussing so much in the kitchen preparing so many dishes. Keep it simple! Only one dish is necessary [a good pot of baked beans or a good dish of pasta]. Mary has chosen not to be fussing around, but to sit here and recharge herself, and I’m not going to ask her to give that up.” (Lk 10:38-42) [1]
Such an interpretative translation is not a lofty message about the superiority of the contemplation over action. It is, instead, a simple down-to-earth message which speaks to us saying, “Keep life as simple as life in this complicated world permits. A simplified life is better than a fussed-up one.” That’s a meaningful message for those of us who in these times are becoming more and more exhausted and frazzled. A good part of that frazzle, however, is not of our own choosing; it’s been placed on us by the tempo and technology of the times. But this rendition of the Martha and Mary story encourages us to take responsibility for that part of the frazzle that is ours.
As they went on their way Jesus entered a village, and a woman named Martha welcomed Him into her house. And she had a sister named Mary who sat on the floor listening to Jesus as He spoke. But Martha, who was the jittery type, was worrying about the big dinner she was preparing. She came to Jesus and said, “Lord, doesn’t it bother you that my sister isn’t lifting a finger to help me? Tell her to get out into the kitchen where she belongs and give me a helping hand.” But the Lord said to her, “Martha, dear friend, you are fussing so much in the kitchen preparing so many dishes. Keep it simple! Only one dish is necessary [a good pot of baked beans or a good dish of pasta]. Mary has chosen not to be fussing around, but to sit here and recharge herself, and I’m not going to ask her to give that up.” (Lk 10:38-42) [1]
Such an interpretative translation is not a lofty message about the superiority of the contemplation over action. It is, instead, a simple down-to-earth message which speaks to us saying, “Keep life as simple as life in this complicated world permits. A simplified life is better than a fussed-up one.” That’s a meaningful message for those of us who in these times are becoming more and more exhausted and frazzled. A good part of that frazzle, however, is not of our own choosing; it’s been placed on us by the tempo and technology of the times. But this rendition of the Martha and Mary story encourages us to take responsibility for that part of the frazzle that is ours.
What’s better: woman `knowing her place’ or woman `taking her place’?
Woman `knowing her place’
Luke writing for educated readers of the Roman Empire wants to assure them that the new religion is not a threat to their patriarchal society which is definitely a man’s world. In that world women `knew their place.’ Except for Mary and Elizabeth in the stories surrounding Jesus' birth (Lk 1:25 & 34), women are cast in obedient and passive roles in Luke. In today’s gospel Luke has Jesus chiding active Martha on the one hand, and commending passive Mary on the other.
Some, especially those who strongly oppose the ordination of women, like the passage. For them it portrays Mary as `knowing her place’ and as being content with a passive role of sitting and listening. But Martha, on the other hand, thinks that Mary does not `know her place’: she doesn’t know she’s supposed to be out in the kitchen where she belongs!
Others, however, do not like the passage. They think that Martha is being treated unfairly, not by Jesus but rather by Jesus as seen through the eyes of Luke who wishes to tread carefully in a world where women are expected to know their place.
Some, especially those who strongly oppose the ordination of women, like the passage. For them it portrays Mary as `knowing her place’ and as being content with a passive role of sitting and listening. But Martha, on the other hand, thinks that Mary does not `know her place’: she doesn’t know she’s supposed to be out in the kitchen where she belongs!
Others, however, do not like the passage. They think that Martha is being treated unfairly, not by Jesus but rather by Jesus as seen through the eyes of Luke who wishes to tread carefully in a world where women are expected to know their place.
Males only
Martha and Mary are complementary characters. Martha is a doer; she’s a capable lady who organizes and runs a large household. Mary, on the other hand, is a thinker; she’s interested in ideas. So she sits and listens attentively to Jesus. But it was a man’s world in those days, and disciples were usually only males. That’s an important component of the picture painted by today’s gospel: Mary is sitting out there as a disciple in the living room amidst men, when she should be out in the kitchen (where women belong) helping Martha!
What’s more, in that man’s world of Jesus’ day women were exempt from studying the Torah. Not only were they exempt, many rabbis even actively discouraged women from learning. The Mishnah[2] includes some cynical thoughts about women. Rabbi Eliezer (c. AD 90) said, "It is better for the words of the Torah be burned than to be handed over to women." So Mary sitting, listening and learning with the men (instead of being out in the kitchen with Martha) was definitely out of line.
What’s more, in that man’s world of Jesus’ day women were exempt from studying the Torah. Not only were they exempt, many rabbis even actively discouraged women from learning. The Mishnah[2] includes some cynical thoughts about women. Rabbi Eliezer (c. AD 90) said, "It is better for the words of the Torah be burned than to be handed over to women." So Mary sitting, listening and learning with the men (instead of being out in the kitchen with Martha) was definitely out of line.
Woman `taking her place’
Jesus also was out of line when He refuses to relegate Mary to the kitchen. He rejects the expectation that women should not be sitting as disciples with men, but should be serving out in the kitchen with Martha. He approves Mary’s `taking her place’ with the men and sitting openly with them at the feet of Jesus. When Martha comes storming into the room and complains that her sister isn’t helping her, Jesus doesn’t side with Martha. He doesn’t say to Mary, “Your sister Martha has a lot on her hands. Why don't you get up and help her. It would mean a great deal to her.” Instead Jesus sides with Mary. He lets her take her place with the men. And he affirms her saying, “Mary has chosen the better part, and it shall not be taken from her.”
The awful burka
Down through the ages women were always expected to be seen and not heard. That expectation sinks to an abysmal depth when Islamic extremists impose burkas upon their women. (That’s a loose garment totally covering a woman’s face and body, and worn in public.) With the burka, man’s `job on woman’ is complete: not only is woman not to be heard, she now also is not to be seen! The burka a huge symbol!
Islamic extremists are sympathetic only to `invisible women.’ Theologian Sr. Joan Chittister OSB, nemesis of our male driven Catholic Church, makes an unwitting allusion to the burka when she writes, “The Church is riddled with inconsistencies, is closed to a discussion about those inconsistencies and is sympathetic only to invisible women.”
Conclusion
A story for all seasons
At the end of the day, the Martha and Mary story is a story for all seasons. It’s a story for us, when the tension between action and contemplation rages within us. It’s a story for us, when we are on the run too much and need to stop for prayer and silence, in order to make sense out of our running.
The Martha and Mary story is a story for us, when we, exhausted and frazzled by so many things that need to be done, are challenged to keep life simple -- as simple as is possible in a complicated world. It’s a story for us, when our frazzled lives beg us to take responsibility for that part of the frazzle over which we have power.
Finally, the Martha and Mary story is a story for us, whenever church or society keeps women `knowing their place’ instead of helping them to `take their place.’ It’s a story for us, whenever church or society shows itself sympathetic only to invisible women, and seeks to put burkas on the visible ones among us.
[1] This interpretative translation does not do violence to the original Greek which is vague in itself.
[2] Mishnah is the first written account of Jewish oral traditions c. 220 CE. It is sometimes call the "Oral Torah."
The Martha and Mary story is a story for us, when we, exhausted and frazzled by so many things that need to be done, are challenged to keep life simple -- as simple as is possible in a complicated world. It’s a story for us, when our frazzled lives beg us to take responsibility for that part of the frazzle over which we have power.
Finally, the Martha and Mary story is a story for us, whenever church or society keeps women `knowing their place’ instead of helping them to `take their place.’ It’s a story for us, whenever church or society shows itself sympathetic only to invisible women, and seeks to put burkas on the visible ones among us.
[1] This interpretative translation does not do violence to the original Greek which is vague in itself.
[2] Mishnah is the first written account of Jewish oral traditions c. 220 CE. It is sometimes call the "Oral Torah."
