Today the Church commemorates Jesus’ friends in Bethany – Martha, Mary and Lazarus (Lk. 10:38-42); in other traditions, the feast of Martha is especially celebrated.
Often the explanation of the narrative in the Gospel of Luke comes across as polarized, making Martha the “bad character,” in which she is reproached for her busyness, restlessness and grumbling, in contrast to the story’s shining heroine – Mary, the submissive, calm sister, who immediately understands that there is nothing more important than being near Jesus.
Such a reading offers a simplified explanation of the right and wrong attitude, choice and action, and thus continues to entrench the stereotypical, binary interpretation of via activa and via contemplativa; of Judaism as opposed to Christianity; of works as opposed to faith, and the like.
In reading the story of Mary and Martha, it is essential to continue seeking interpretations that open up the possibility of thinking about complementarity rather than a binary division – the actions of both sisters as mutually complementary aspects in the life of faith and community. This means recognizing that in the social and religious context there are no strict boundaries, roles and divisions into “Marthas and Marys.” Such as – introverts and extroverts; the division of sacred and temporal time-space; evaluating Jesus’ friends (hierarchically) as contemplative or active; regarding some as true disciples who hear Christ’s message, and others as those who have not yet grasped the truth and for the time being merely serve and show hospitality.
The theologian Barbara Reid offers an interpretation[1] in which, in the context of the Gospel of Luke, the argument about “the duties of a cook and homemaker” is revealed as an argument about spiritual ministry. Martha’s active and assertive actions and words set things in motion. She is a respected and valued person in the community, and in her home she is the head of the family. In Reid’s interpretation, Martha’s complaint to Jesus is not about the many tasks of hospitality that burden and tire her, or about the dishes that have to be served, but about the fact that Martha is being denied her role, her task and ministry, and that those present (the men) are pushing her away from her diaconal duties. In this narrative, those around her in fact take away Martha’s self-respect and honor, intruding upon her “I am” in the great work of God’s “I AM.”
Service at the table in the early Christian church was not a humble waiting upon others, but an honoring religious task that was not entrusted to a servant, but to the one – men and women – who had been chosen for such service, and in this story, it is Martha’s task.
It is possible that it is not Martha, but Mary who as yet does not recognize her task, and that is why she must fall silent, calm herself and hear Jesus’ words, which reveal the truth about what her calling is.
[1] Barbara E. Reid, OP, Choosing The Better Part? Women in the Gospel of Luke (Collegeville, MN: Liturgical Press, 1996).
Barbara E. Reid and Shelly Matthews, Wisdom Commentary: Luke 10-24 (Collegeville, MN: Liturgical Press, 2021).