16th Sunday in Ordinary Time – Year C: Martha and Mary

MARTHA and MARY
Two forms of service: diakonia and prophecy

It could also be said that Luke, by presenting these stylised figures, wished to illustrate two forms of service in the Christian community: the “service at the tables” (diakonia) and the service of the Word (prophecy). Faced with both, the apostles must make a choice: “It is not right that we should neglect the Word of God in order to wait on tables” (Acts 6:2). The service of the Word would thus be superior to that of charity.

Three Gospel texts speak of Martha and Mary: Luke 10:38–42; John 11:1–46; and 12:1–8. We will focus mainly on Luke’s account.

According to the Fourth Gospel, the two sisters lived in Bethany, a village on the outskirts of Jerusalem. St John always mentions them together, along with their brother Lazarus. They seem to be a well-off family. They are friends of Jesus and welcome Him and His entourage (perhaps around thirty people?) when He comes to Jerusalem. There, Jesus can rest and “lay His head” (Matthew 8:20). Bethany is the “sanctuary” of friendship and hospitality.

Martha appears to be the elder and the mistress of the house. Her name probably means “lady” or “mistress of the house”. Among the Nabateans, the name is masculine, and in the rabbinic Talmud it can be either masculine or feminine. She is a dynamic, industrious woman.
Mary appears to be younger, more tender, and introverted. The etymology of her name is uncertain: “rebellious”, “beloved”, “exalted”…

According to Luke 10:38–42, Martha and Mary welcome Jesus into their home. While Martha is busy preparing food for the guests, Mary remains seated at Jesus’ feet, listening to Him. Irritated, Martha asks Jesus to tell her sister to help her. Jesus responds unexpectedly:
“Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

This saying of Jesus has prompted countless interpretations—some biased or ideological. But it can help us reflect on our vocation as disciples of Jesus.

Submission or emancipation?
A REVOLUTIONARY VISION OF WOMANHOOD

Mary’s affectionate, devout, and silent attitude has often been idealised by a certain clerical and male-dominated tradition, advocating the submission of women to men.

Martha, on the other hand—a woman who dares to “speak up” and assert her own identity—has been seen as a symbol of female emancipation. In some medieval paintings, she is depicted as the female counterpart of St George or St Michael, with the peculiar detail that she does not slay the dragon but tames it, leading it on a leash like a household pet. It is a feminine way of overcoming evil—not by eliminating the adversary, but by rendering it harmless.

In truth, Mary’s figure is also revolutionary. To sit at someone’s feet meant to be their disciple. In Jesus’ time, study of the Torah was reserved for men. In Hebrew and Aramaic, the word “disciple” had no feminine form. So, by praising Mary’s behaviour, Jesus takes a bold stance, defying patriarchal norms. He even undermines, to some extent, the image of the “ideal woman” represented by Martha, who busies herself with household duties (see Proverbs 31:10ff).

Thus, both women represent forms of female empowerment: Martha, with her outgoing initiative, and Mary, with her silent introspection. They are models of an integrated humanity, where silence and speech, introversion and extroversion, live side by side.

Action or prayer?
MARRYING… BOTH SISTERS!

Tradition has seen Martha as the symbol of the active life, and Mary as the symbol of the spiritual or contemplative life—viewed as superior. Bodily service is inferior to spiritual service (St Basil). The active life ends with the present world, while the contemplative life continues in the world to come – says St Gregory the Great. But he adds that we must “marry” both, just as Jacob, though he preferred Rachel (more beautiful but barren), had to marry Leah first (less attractive but fertile).

At heart, the opposition between active and contemplative life is false, because one cannot exist without the other. They do not exclude but complement one another. They are two essential dimensions of the disciple’s vocation. Martha and Mary go hand in hand, as St John shows by always mentioning them together. Jesus loves them both (John 11:5). In fact, it is Martha who goes out to meet Jesus (while Mary stays at home) and who makes a moving profession of faith (John 11:20, 27). Martha and Mary are not opposites, but complementary. We are all called to embody both Martha and Mary—to serve and to listen to the Word.

The sisters live in harmony. This is how the Dominican painter Fra Angelico portrays them in a fresco (in Florence). They both (spiritually) witness Jesus’ agony in the garden. While the three disciples sleep, they keep vigil, immersed in the mystery. Mary reads the Word, and Martha listens attentively and tenderly. The two “brides” dwell peacefully together.

Law or Gospel?
A CHURCH IN BRIDAL ROBES… AND AN APRON!

It could also be said that Luke, by presenting these stylised figures, wished to illustrate two forms of service in the Christian community: the “service at the tables” (diakonia) and the service of the Word (prophecy). Faced with both, the apostles must make a choice: “It is not right that we should neglect the Word of God in order to wait on tables” (Acts 6:2). The service of the Word would thus be superior to that of charity.

Others suggest that Martha and Mary represent two stages of discipleship. Martha, preoccupied with “doing many things”, symbolises the “first conversion” – purification through works. Mary, focused on “the one thing necessary”, embodies the “second conversion” – purification of the heart. In this reading, Martha represents the Old Testament (the Torah with its 613 commandments), and Mary the New (with the “Law of Love” that sums them up).

Ultimately, they represent two equally essential dimensions of the Bride (the Church), who identifies with her Bridegroom “who came to serve” (Mark 10:45). That is, the Christian community, resplendent in her bridal gown, “seated at the King’s right hand” (Psalm 45:9), yet also willing to set aside her robes, don an apron, and wash her children’s feet (John 13:4).

Doing or Being?
THE TWO-FOLD COMMANDMENT OF LOVE

The context of the Bethany episode is telling. On one side, it is preceded by the parable of the Good Samaritan, which ends with: “Go and DO likewise” (Luke 10:37). On the other, it is followed immediately by Jesus’ teaching on the Our Father and on prayer (Luke 11:1–10). It seems Luke wants to underline the unity between Doing (“becoming a neighbour” to others) and Listening (“drawing near” to God).

If the Good Samaritan is an icon of love of neighbour, Bethany is an icon of love for God. Martha “does”; Mary “loves”. The episode of the anointing at Bethany as told by St John confirms this reading. Jesus defends Mary against Judas, who appeals to charity for the poor in order to criticise her (John 12:8).

Conclusion?
CONVERSION AND DISCERNMENT

Martha and Mary always appear “at home”. The home and the village represent the time of normal life—the “domestic church”. This is the ordinary state of the Christian, the lay person. At the centre are the listening to the Word and service. It is a matter of making our homes into “Bethanys”—welcoming Christ our Friend. Hosting someone in one’s home changes our priorities and affects how we do things!

Both Martha and Mary love Jesus, but they differ in their priorities. Mary focuses entirely on Jesus and delights in His presence. Martha, anxious about the tasks, gives in to worry, impatience, and fatigue. And Jesus’ presence ends up becoming a burden to her. That is the issue.

Martha’s irritation prompts Jesus to call her gently (the repetition of the name “Martha, Martha” has a tender tone), to bring her back to what is essential: conversion to the “one thing necessary”, to the search for the Kingdom of God. All else will be given in addition (Luke 12:31).

Time is short, and the disciple cannot be distracted by “many things”. A multitude of activities does not necessarily mean true “service” as Jesus defines it. We must set priorities and assess what is urgent. In other words, we must discern. As Paul writes:
“This is my prayer: that your love may overflow more and more with knowledge and full insight, to help you determine what is best” (Philippians 1:9–10).

Fr Manuel João Pereira Correia, mccj

“You worry and fret about so many things!”

“A woman named Martha welcomed Him into her home.”
Luke 10:38–42

Following last Sunday’s parable of the Good Samaritan, today’s liturgy presents the episode of hospitality offered by two sisters, Martha and Mary of Bethany.

The context of the Bethany episode is striking. On the one hand, it is preceded by the parable of the “Good Samaritan”, which ends with the words: “Go, and do the same yourself” (Luke 10:37). On the other, it is immediately followed by Jesus’ teaching on the Our Father and on prayer (Luke 11:1–10). It is clear that Luke seeks to highlight the unity between Doing (“becoming a neighbour” to one’s brother) and Listening to the Word (“being a neighbour” to God).

In the first reading, Abraham welcomes God who appears in the mysterious form of three men: “Looking up, he saw three men standing nearby. As soon as he saw them, he ran from the entrance of his tent to meet them and bowed down to the ground, saying: ‘My lord, if I have found favour in your sight, do not pass your servant by’” (cf. Genesis 18:1–10).

We can affirm that hospitality is the central theme of this Sunday’s Word. Hospitality is one of life’s great metaphors. Welcomed in the mother’s womb, in a family and a society, we are taught to become hospitable ourselves—neighbours to others and to all life.

Scripture is a story of hospitality, from the time we were welcomed into the earthly paradise (Genesis), to the time we shall be welcomed into the heavenly Paradise (Revelation 21–22), into the new Jerusalem, whose gates “will never be closed” (21:25). There perfect and total welcome shall be realised: “See, the tent of God is with mankind! He will dwell with them” (21:3). At the centre of history we encounter the Word made flesh, who “came to dwell among us” (John 1:14). Though rejected, He did not give up, and since then, He continues to knock at the door of every human heart (cf. Revelation 3:20).

But what does hospitality mean in the life of a Christian? This is what St Luke wishes to convey through this episode, found only in his Gospel.

Two women: an icon of hospitality

Who are the two sisters, Martha and Mary? Martha appears to be the elder and the head of the household. She is a dynamic and hardworking woman. Mary, by contrast, seems younger, more gentle and contemplative.

According to Luke 10:38–42, Martha and Mary welcome Jesus into their home. There is no mention of Lazarus, their brother, who is always associated with the sisters in John’s Gospel. Nor is there any mention of the large group that usually accompanied Jesus. The evangelist deliberately focuses attention on the two sisters and their attitudes towards Jesus. While Martha is busy preparing the meal for the guests, Mary sits at Jesus’ feet and listens to Him. Irritated, Martha asks Jesus to tell Mary to help her. Jesus responds in a surprising way: “Martha, Martha, you worry and fret about many things, but only one is necessary. Mary has chosen the better part, and it will not be taken from her.”

This statement of Jesus has been the subject of much interpretation—often understood as suggesting the superiority of the contemplative life over the active life, or of prayer over action. St Basil concluded that “bodily service” is inferior to “spiritual service”. But this is certainly not Jesus’ intention. Prayer and action are inseparable. They are not opposed, nor mutually exclusive, but rather integrated. What we see here is an emphasis on two essential dimensions of discipleship. Martha and Mary are not antagonists, but complementary figures. We are all called to embody both Martha and Mary—to be both servers and listeners of the Word. So, what does Jesus mean?

Hospitality as listening

“Jesus entered a village, and a woman named Martha welcomed Him into her home. She had a sister called Mary, who sat at the Lord’s feet and listened to His word.”

First, we must realise how radical and provocative this scene is. Jesus breaks with the conventions of His time by accepting the invitation of women—something frowned upon in that society. Furthermore, Mary adopts a revolutionary posture. Sitting at a rabbi’s feet meant being His disciple. Yet in Jesus’ time, the study of the Torah was an activity strictly reserved for men. “Better to burn the Torah than entrust it to a woman,” said the rabbis (as quoted by the biblical scholar F. Armellini). Even St Paul was still influenced by this cultural mentality, as seen in his strong recommendations to the Corinthian community, now considered unacceptable: “Women should be silent in the assemblies, for they are not permitted to speak” (cf. 1 Corinthians 14:34–35).

“Martha was distracted by all the preparations that had to be made. She came to Him and asked: ‘Lord, do you not care that my sister has left me to do the work by myself? Tell her to help me!’”

Both Martha and Mary love Jesus, but they differ in their priorities. Mary focuses entirely on Jesus and delights in His presence. Martha, concerned with practical matters, succumbs to anxiety, impatience, and fatigue. And Jesus’ presence ends up feeling like a burden to her. That’s the problem!

“But the Lord answered her: ‘Martha, Martha, you are anxious and troubled about many things; only one thing is needed. Mary has chosen the better part, and it will not be taken away from her.’”

Martha’s irritation prompts Jesus to address her with tenderness (as signified by the repetition of her name: “Martha, Martha”) and to recall her to what is essential—to conversion to “the one thing necessary”, the pursuit of the Kingdom of God. All the rest will be added unto her (cf. Luke 12:31).

The multitude of tasks is not necessarily the kind of “service” Jesus expects from us. We must therefore establish priorities and determine what is truly urgent. In other words, we must learn discernment. As Paul says: “And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best” (Philippians 1:9–10).

How often do we too fall into the trap of constant busyness. We fill our diaries with endless commitments. And sometimes, overwhelmed by “urgent” demands, we neglect what is truly important. At the end of the day, we may find satisfaction only if we’ve “done everything”—something that rarely happens—leaving us with a bitter sense of incompleteness or even frustration.

We would do better to adopt the opposite approach: never doing “everything”, but always leaving something for the following day, entrusting it to the Lord who acts while we sleep. In this way, we would come to understand the truth of the psalmist’s words: “In vain you rise early and stay up late, toiling for food to eat—for He grants sleep to those He loves” (Psalm 127:2).

Fr. Manuel João Pereira Correia, mccj

Christ the Guest, But not for One Day
Gospel reflection  – Luke 10: 38-42

Introduction
“For we are strangers before you, settlers only, as all our ancestors were. Our days on earth pass like a shadow” (1 Chr 29:15). The lesson that Israel has assimilated from the experience of the desert is captured in the words of David; he lived in tents, was homeless, asked hospitality from other peoples and often was refused (Num 20:14-21), so he has learned to appreciate the welcome.

Rashi, the famous medieval commentator of the Scriptures, reminded his people: “Even if the Egyptians threw in the Nile our new-born males, we must not forget that they welcomed us in time of need, during the famine in the time of Joseph and his brothers.”

For Christians, hospitality is a reminder of their status as pilgrims in this world. But it recalls them above all that Christ came into the world as an alien: “He came to His own, yet his own people did not receive him” (Jn 1:11). Today he continues to ask for hospitality: “Look, I stand at the door and knock. If you hear my call and open the door, I will come in to you and have supper with you, and you with me” (Rev 3:20). He asks to enter into the life of every person, every society, and every institution.

Jerusalem did not recognize the time and the visitation of her God (Lk 19:44). She remains always hesitant and undecided when Jesus knocks at the door. She hesitates before opening the door because she intuits that his word will eventually upset the whole house. We would prefer, that at least he would not visit some corner. We would like to reserve him for ourselves, leaving him in order according to our liking.

Gospel

When, during the mass, or in a Bible meeting I happen to read this passage, at the end I carefully scrutinize the faces of those present, trying to guess their reactions. I generally see rather embarrassed faces and there I throw out the challenge: “It seems that you do not completely agree with what Jesus said to Martha.”

At this point, the winks, smiles, whispering comments all hostile to Mary begin. The disapproval is unanimous even if one does not have the courage to express it. Someone equally dares to joke: but how can one scold a woman who works and praises a slacker? It is comfortable to sit in prayer while others are busy!

A further complication came from the mystical interpretations of this passage. Some cite this to demonstrate the superiority of the contemplative over active life. It says that the nuns and the monks—who in the peace of their cloisters spend their lives reciting prayers—have chosen the better part. The diocesan priests instead, absorbed by many parish activities and lay people who are dedicated to charitable works, even if they perform sacrifices and renunciations, would be less spiritually perfect.

Understood in this way, the teaching of today’s Gospel—let’s face it—is at odds with that of last Sunday’s. There Jesus praised the Good Samaritan who had been busy, today he seems to offer a woman who does not move a finger to help her sister as a model.

The use of this text to contrast the contemplative life to the active is also due to a mistranslation. In the original Jesus does not say: Mary has chosen the better part, but simply has chosen the good part, that: while Martha gets carried away by agitation, Mary makes the right choice, acts as a wise person. Let’s see why.

Luke likes to present Jesus seated at table in someone’s home. He accepted the invitations of all: those of the “righteous” of the Pharisees (Lk 7:36; 11:37; 14:1) and those of tax collectors and sinners (Lk 5:30; 15:2; 19:6). Today we find him in the house of two sisters.

Martha, the oldest, puts herself to work immediately. Her feminine sensibility suggests that a glass of good wine and a plate of tasty meat, served with kindness, show more affection than any talk for a person. Mary, the youngest, instead of working in the kitchen, prefers to stay seated to listen to Jesus. It is at this point that between the two sisters a quarrel erupts that will end up involving the quest.

Before entering the central theme, we clarify a detail of the story: “Mary sat down at the Lord’s feet to listen to his words” (v. 39). The position taken by Mary disclosed: she sat down at the Lord’s feet. This is not a trivial information, because the original text accentuates the detail: “Mary, who was even sitting at the feet of Jesus.” It is an expression that has a very specific technical value. At that time it served to indicate the inclusion of a rabbi among the disciples. It was applied to those who regularly and officially attended his lectures. In the Acts of the Apostles, for example, Paul proudly recalls, “I was educated in the school of Gamaliel” (Acts 22:3), that is, I was a disciple of the most famous of masters of my time.

Is it strange that Mary is presented as a “pupil” of Jesus? Not for us, but, at that time, no teacher would ever accept a woman among his disciples. The rabbis said: “It is better to burn the Bible that put it in the hands of a woman”; and also: “Women don’t dare to pronounce the blessing before meals”; and then further: “If a woman goes to the synagogue, let her be hidden, not appearing in public.” This mentality was so widespread that it also infiltrated the early Christian communities. In Corinth, for example, it abided for a time, to this standard: “Let women be silent in the assemblies. They are not allowed to speak. If there is anything they desire to know, let them consult their husbands at home. It is shameful for a woman to speak in Church” (1 Cor 14:34-35).

Since this is the mentality of the time, it is easy to understand how revolutionary was the choice of Jesus to welcome also women among his disciples. And while we’re at it, we can recall that even the opening phrase of the story contains the same challenge: “A woman called Martha welcomed him to her house” (v. 38). At that time it was considered highly improper for a man to accept the hospitality offered by women. Perhaps it is not by chance that Luke does not mention his brother Lazarus who is remembered only in John’s Gospel (Jn 11; 12:1-8).

It is the beginning of the new world: all the prejudices and discriminations between man and woman—the legacy of a culture and of pagan inheritance—are denounced and overcome by Jesus.

A second important observation on this v. 39: it does not say that Mary is absorbed in prayer, that she is “contemplating” Jesus, but that she listens to his word. She does not listen to the words, the chatter, but the Word, the Gospel. We cannot, therefore, call on her to justify the devoutness and religious introspection. Mary is the model of those who give priority to listening to the Word.

And now we come to the most difficult point in today’s Gospel: the enigmatic response of Jesus to Martha (vv. 40-41).

If the question is posed in terms of reproach to those who work and praise of the idle it is difficult to agree with Jesus. But is this what he means?

First, it should be noted that Martha is not reprimanded because she works, but because she is agitated, anxious, worried. She is troubled by so many things, and above all, because she is committed to working without having first heard the Word.

Mary is praised, it is true, but not because she is a slacker, pretending not to notice the work in the kitchen. Jesus does not say that Martha is wrong when he reminds her of the concrete commitments; he does not suggest Mary to be crafty and let her sister busies herself all alone. He just says that the most important thing, to which priority should be given—if we do not want to reduce our business to agitation—is listening to the Word.

Let’s make a summary of what we said. We certainly do not care much to know that one day, in the presence of Jesus, the two sisters have bickered. Luke mentions this incident as a lesson of catechesis to Christian communities of the past and of today. He knows that in them there are many people of good will, many disciples dedicate themselves to the service of Christ and the brothers and sisters. They are generous with their time, effort, and money. Yet even in this intense and generous activity, there lurks a danger: that much feverish work is separated from hearing the word, and becomes anxiety, confusion, nervousness, just like that of Martha. Even the apostolic commitment, communitarian choices, pastoral projects not guided by the Word are reduced to vain noises, broken stirring of pots and ladles.

Mary has chosen the good part because she has heard the Word. Even the other Mary, the mother of Jesus, is praised for the same reason: because she was attentive to the Word (Lk 1:38.45; 2:19; 8:21). It is curious: the models of listening to the Word that we get in the Gospels are all represented by women! Could it be because they really are more sensitive and more willing than men to listen to the Master?

The passage ends with the words of Jesus to Martha (vv. 41-42), but it seems unfinished. The dialogue between the two should be continued, but Luke does not report it. He seems to want to draw the attention of his readers to another detail which can go unnoticed: the silence of Mary.

Throughout the story Mary does not say a word, not even to defend herself, to clarify her position or explain her choice. She is silent and it leads to suppose that her silence—a sign of meditation and internalization of the Word—is prolonged even beyond.

It is Martha who now needs to sit at the feet of Jesus to listen to and recover the calm, the serenity and inner peace.

While Jesus and Martha continue to talk, I imagine Mary who, deep in thought, quiet and happy, puts on her apron and takes her sister’s place in the kitchen. Martha is generous, industrious, dynamic, but she made a mistake: she is overworked before confronting the Word.

That night Mary—I think—has certainly worked a lot and so showed that the time devoted to listening to the Word of God is not lost or stolen from the brothers and sisters. Who listens to Christ does not forget the commitment to people: he/she learns to do it the right way … without agitation.

Fernando Armellini 
Italian missionary and biblical scholar
https://sundaycommentaries.wordpress.com