Peace, all. Here are a few notes on this week's RCL Gospel text (the sorry of Martha and Mary). Nothing uniquely novel here, but it's where my thoughts are this week. If they spark anything in you as you prepare for preaching, great! If not... well... you're super smart and you'll get there. I'm sure of it! Peace, all!
- Tom
2022 Notes on Mary and Martha (Luke 10)
38Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home.
As he instructed the disciples, so Jesus’s path was shaped by those who were willing to welcome him and receive hospitality. This, of course, will shape future theologies that claim we welcome Jesus as we welcome the o/Other.
39She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying.
The work of faith highlighted here is the work of rest, sabbath, and listening to wisdom. To sit (in contrast to the previous parable of the Good Samaritan) is now the focus of Jesus’ teaching in Luke.
40aBut Martha was distracted by her many tasks
(tasks here = ministering) διακονία);
This is super interesting. SHE WAS DISTRACTED BY HER MINISTRY, just like the priests in the Good Samaritan story that preceded the story. The Good Samaritan story was about being distracted from works of love/charity, whereas this story is about being distracted from the restfulness/play/wisdom-absorption of sabbath times.
Or, if we look at it differently, each story is a story about missing an o/Other who sits/lays in close proximity (not unlike how Dives misses Lazarus, of course).
In each occasion, what distracted those who missed the point/person of the moment was MINISTRY. What caused both Martha and the religious professionals to miss the o/Other in front of them (Jesus and the man beaten on the path–indeed, theologically they are one in the same) was their sense of duty to their “job,” loosely defined.
Said differently, It seemed to be their inner sense of having an obligation to a task demanded by a dominant culture, institution, societal gender role, etc., one that overrode the demands of the o/Other who was right there, waiting.
Perhaps they were also fearful and insecure (as are we). Perhaps they said, “If I stop to help this person, or if I stop to listen, I will not perform my assigned role and assigned service well, and then people will think that I am inferior and no good. I better not stop, or else my quality of work will decline, and people will judge and reject me. I better stay on task and have good ‘boundaries.’”
There is a lot to play with here. And a lot to seriously and spiritually consider in our own lives–and in the spaces and people we come across between tasks.
40bso she came to him and asked,
“Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.”
It may be helpful to think of Martha not as in the wrong here (as preachers have often done–guilting people into coming to bible study or church rather than shopping for groceries), but rather as someone to identify with. She’s trying to do what’s right and to “earn” love by performing her faithfulness. Again, if we take the previous parable seriously, Martha is right on, creating space so that people like Mary may have a cushion to sit on.
Who in ministry (or in life) has not been taken by this kind of jealousy or resentment at one time or another? “I’m working hard to create a hospitable place–to welcome this stranger named Jesus (or named whatever), as faith demands! And what’s my sister doing? The cookies are burning and she’s sipping milk with the messiah!”
Sometimes the urge to perform these tasks, these inner-imperatives to do everything just right, etc., are born not from a loving desire to welcome folks (alone), but also from something else–something deep-seated, perhaps originating in our family of origin. That is, sometimes, we feel as if we “have to do this,” even though we don’t want to. If we don’t (again) we fear punishment, wrath, and pain. We fear a reaction. We fear that anything short of perfection will be met with anger, emotional outbursts–maybe even violence or another form of abuse. Or maybe, if it’s not perfect, our job security will be threatened. We will be fired. Maybe. Right?
These fears run deep in many of us, especially if we grew up in contexts where such responses/outbursts/uncertainties/unpredictabilities were not uncommon.
Jesus is not that kind of reactor. He is not explosive (not at this moment with the sisters). Rather, Jesus is down just to hang, to talk, and to dream and plot about the Reign of Love, the Reign of God that is within and around and yet to come. The Reign breaking in as he and the sisters meet.
41But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42there is need of only one thing. Mary has chosen the better [ἀγαθός] part, which will not be taken away from her.”
I dislike “better” as a translation of the word, ἀγαθός, here–especially considering the context and content of the passage. We’d do better to say something like, “Mary has chosen the o/Other in her midst and. In this case, she has chosen to take in the o/Other’s sacred dreams of resurrection and life. Martha, you are loved,” we should hear, here, “You don’t need to perform. We appreciate your work (true!), and/but/also, we appreciate you more. With no conditions. You are loved. Join us. Join us. Sit. Sit and receive.”
Last note: As stated above, I think it is a bad idea to polarize these two. The translation of ἀγαθός as ‘good’ immediately pushes one to then label Martha’s way as ‘bad.’ This is not helpful. Nobody listening to us babel from a pulpit needs to feel bad for doing good stuff in church or at home or wherever. Rather, it is better (I think) that they feel loved beyond their work, knowing that their work may be good, but it is not a condition for acceptance. It does not define them. If they lost all ability to work today, they’d still be valued as a member of the body. They’d still be welcomed and loved to sit in the presence of o/Others, and in so doing, to be, edified, refreshed, and renewed.
Just a few notes! Now: to translate into a sermon! Let's see what we can make. Peace again, all!
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