My mother was one of nine children. Her father was a laborer; her mother worked full-time–and more–at home. Mom raised us without a clothes washer, dryer or dishwasher. Her’s was a full-time job as well. I don’t remember her going on a retreat. She wasn’t much of a Bible reader, but one Sunday, after hearing today’ Martha and Mary story at church, she came home and said, “If I could rip one page out of the Bible, Mary and Martha would go!” From her very busy work schedule she would have sided with Martha and thought Mary was a spoiled younger sister.
This gospel story only appears in Luke and has been used to compare the active Christian life (Martha) with the contemplative life (Mary). It’s as if one form of Christian life is set against another. (Plus, one woman seems pitted against another — or two sisters are shown arguing over housework. Not a very flattering image of women in the gospel.) The quick interpretation seems to suggest that hearing the Word is valued more than activity. Yet, all through the gospel, discipleship is about both hearing and doing (6:47; 11:28).
Just as this paragraph used to infuriate my mother, it also puts off modern women, who see Martha’s role as an example of demands put on them as they attempt to balance household and outside job responsibilities. Jesus doesn’t seem very appreciative of those who are “anxious and worried about many things” — because they have to be.
What causes Jesus’ reproach? Was it Martha’s attitude as she served? Was it a critique of Christians in Luke’s community and beyond, who perform external service to others, but whose heart isn’t in it? Or, was Martha simply overdoing the meal, piling on dishes when a simpler meal would have allowed her an opportunity to join her sister as a disciple listening at the feet of Jesus?
Some commentators think that the Martha and Mary story doesn’t reflect Jesus’ attitude, but a later conflict in the early church about the role of women in ministry. Supporting this view we note that Martha addresses Jesus as “Lord” — a post-resurrection title suggesting a later context and controversy. Also, the word used for Martha’s service is “diakonia” and refers to ministry.
In various New Testament contexts women play significant ministerial roles — teaching, preaching and leadership. In the church in Cenchreae, for example, Phoebe was a “diakonos” (Rom 16:1). But in the early church not all agreed about the role of women. While Paul approved the mutual roles of men and women in the liturgical assembly (1 Cor 11:4-3), a later insertion was made to the text which directed women to keep silent (1Cor 14:3-4). The Martha and Mary episode seems to reveal a similar struggle in Luke’s community. Does the story of Martha and Mary reflect an early Christian community’s attempt to silence women?
As a side note: Mary and Martha appear in John’s Gospel in a different light. When their brother Lazarus dies Martha was the focus and she makes the same profession of faith in Jesus (11:25-27) Peter did in the first three Gospels. One could argue that the women in John’s Gospel are stronger and more prominent than in Luke.
The opening of today’s episode reflects that Jesus was traveling. Since 9:51, he has been journeying to Jerusalem. Luke has been telling us about incidents along the way; each story is a reminder of what is required of those who faithfully follow Jesus. Today we are reminded how hard it is for us to keep a balance in our lives between action and reflection — listening to the Word of God and doing the Word. For disciples that balance of reflection with action is essential as we render service to others.
The opening of the story models the ongoing life of the church. We are told that Martha welcomed Jesus. She was doing an important task in the Middle East, which involved much ceremony; lots of ablutions for hands and feet; oil for the head and the service of food. But more than custom, Martha was doing “service” to the Lord — which is also the responsibility of each Christian. “Service” is a hallowed word for Christians; it describes our vocation as ministers of the gospel — we “serve” the Lord by serving others.
In the Martha and Mary story, we have a guide for the Christian. Note where the story takes place — not in the Temple. Jesus visits and gives a teaching in a home. In fact, most of Jesus’ activities and teachings take place outside the Temple. It’s in our everyday life where we find, learn from and can serve the Lord. We tend to make too much a separation between the “holy places” and the “secular world.” Jesus teaches in Martha and Mary’s home and that’s where the two women are found doing what disciples are supposed to do — serving and listening to the Word. Jesus’ correction to Martha isn’t a judgment, but an invitation that, while serving, we need to be rooted in his Word.
Like Martha we do have legitimate daily pressing concerns. We imitate Martha if we welcome and render service to the Lord in our homes and the rest of our lives. We imitate Mary by being attentive listeners and seeking guidance from the lips of the Lord.
Jesus himself was busy about many things. The context of today’s story is important. The Mary and Martha episode is preceded by the parable of the Good Samaritan, a story of good works, which Jesus ends by instructing us, “go and do likewise.” Then comes today’s listening and learning part. Immediately after today’s text Jesus is at prayer and, responding to his disciples’ request, teaches them to pray the “Our Father.” Notice the flow of these stories: an instruction on service to our needy neighbor and a teaching on prayer. Inserted between these two, is today’s story which combines the importance of service informed by listening to the Word
Jesus’ own active ministry he took times for prayer and expected his disciples to do the same. In Luke’s gospel Jesus frequently turns in prayer to the Holy Spirit before acting. We are not called to just be a Martha who serves continually, or a Mary who positions herself to hear the Word — but both. We are called to hear the Word of God and then act on it in the midst of much activity.
My Dominican sister Catherine of Siena (1347-1380) comes to mind. She lived in a chaotic time during the Black Death and warfare by wandering mercenary armies. The papacy had left chaotic Rome and moved to Avignon, France. Court administrators were left in Rome to run the church.
Catherine dedicated herself to Christ and took the habit of the Dominican laity (“the third order”). She started as a contemplative in her own home where she spent three years of serious prayer and contemplation enclosed in a tiny room under a staircase. Then she heard Christ call to leave her enclosure and serve her neighbors. She spent the next years nursing the sick, giving to the poor, visiting prisoners and victims of the plague. She also served as a peacemaker among feuding families in Siena and city states across Italy. Catherine went to Avignon, confronted Pope Gregory XI in exile and got him to return to Rome. In 1970 Catherine was declared a doctor of the Church.
Though Catherine started her “service” to the Lord with three years of solitude, and followed it in intense activity, even during the busiest times she prayed and sought the Lord’s guidance. She, as well as both renowned and every day Christians, combined the best of Mary and Martha in their lives. We Dominicans have a motto which combines both aspects exemplified in today’s gospel: “to give to others the fruits of our contemplation.”