Gospel Notes by Michael Whelan SM
Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so 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.” But the Lord answered her, “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” (Luke 10:38-42 – NRSV).
Introductory notes
General
“On the heels of the good Samaritan episode, this one emphasizes the listening to the word of Jesus, something that goes beyond love of one’s neighbor. Martha’s service is not repudiated by (Jesus), but he stresses that its elaborate thrust may be misplaced. A diakonia that bypasses the word is one that will never have lasting character; whereas listening to Jesus’ word is the lasting “good” that will not be taken away from the listener. To read this episode as a commendation of contemplative life over against active life is to allegorize it beyond recognition and to introduce a distinction that was born only of later preoccupations. The episode is addressed to the Christian who is expected to be contemplativus(a) in actione.” (Joseph A Fitzmyer SJ, The Gospel according to Luke X–XXIV: introduction, translation, and notes (Vol. 28A), Yale University Press, 2008, 892-93.)
Specific
as they went on their way: We have already heard Luke tell us – see 9:51 – that Jesus “resolutely took the road to Jerusalem”. Jesus is on a journey. As a traveler, he needs hospitality. Unlike the Samaritan village where he could find no hospitality – see 9:53 – Jesus finds hospitality with the two sisters.
She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying: Jesus does something that is contrary to Jewish cultural norms: He is alone with women who are not his relatives. Luke tells us Martha “welcomed him into her home”. Luke says nothing about the disciples accompanying him. He alone accepts the invitation. It seems reasonable to assume that this is not the first time he has received hospitality from these two women. “In view is household Christianity; women host the church in their houses” (Robert J Karris OFM, “The Gospel According to Luke” in The Jerome Biblical Commentary, ed by Raymond Brown SS et al, Geoffrey Chapman, 1968, 43:127).
“The position at the feet of a teacher (Acts 22:3; P Ab. 1:4) was typical of pupils; Mary’s posture expresses zeal to learn (cf. K. Weiss, TDNT VI, 630), and it is significant that Jesus encourages a woman to learn from him, since the Jewish teachers were generally opposed to this” (A. Oepke, TDNT I, 781f.)” (Marshall, op cit, 452).
“(Mary) is not to be identified with Mary Magdalene of 8:2.” (Fitzmyer, op cit, 893.)
“For a Jewish audience it would be of great significance that a place was given to women by Jesus not simply to do domestic duties in the church but to listen and learn” (Marshall, op cit, 451).
Martha was distracted by her many tasks: The Greek verb perispaō means ‘to be pulled, dragged away’, hence ‘to become distracted, busy, overburdened’. The implication is that Martha wished to hear Jesus but was prevented because “she was distracted”. The KJV translation describes Martha’s disposition as follows: “Martha was cumbered about much serving.” Martha is approaching this whole situation in a bad way – she is carrying a lot of baggage! As Fitzmyer points out – see above – it is inappropriate to draw a neat distinction between the “contemplative” and the “active” life here.
Jesus addresses Martha and uses the term merimnaō – “anxious”. “Jesus refers rather to the essential note of hospitality which is to pay attention to the guest; only that is necessary; the rest is optional” (Luke Timothy Johnson, The Gospel of Luke, The Liturgical Press, 1991, 174).
Listening
In today’s Gospel – Luke 10:38-42 – Jesus commends Mary for listening. What is it like when someone really listens to you? Really listens! To really listen is an act of love. It tends to affirm the other. It may also tend to evoke the truth of the other – it is difficult to lie, for example, to someone who really listens. Reverse the role: What is it like when you really listen to someone else? It requires a non-judgemental disposition, care and a certain going out of oneself. It also requires commitment and effort. It does not come easily!
When two people are linked by listening, the “in-between” becomes especially life-giving. Each is drawn out of self into that “in-between” space which is ownerless, possessed by no one. Borders and barriers can come down. There is great potential for freedom there, unity in diversity. Really listening opens the way for meeting the other as other. Is this not the essence of love? It is also a balm for a world so deeply wounded by divisions, conflict and violence.
Pope Francis’ 2020 encyclical, Fratelli Tutti, is an extraordinary plea for, among other things, a willingness and ability to listen to each other. There he encourages what he calls “the welcoming attitude”. He writes: “The ability to sit down and listen to others, typical of interpersonal encounters, is paradigmatic of the welcoming attitude shown by those who transcend narcissism and accept others, caring for them and welcoming them into their lives. Yet ‘today’s world is largely a deaf world… At times, the frantic pace of the modern world prevents us from listening attentively to what another person is saying. Halfway through, we interrupt him and want to contradict what he has not even finished saying. We must not lose our ability to listen’. Saint Francis ‘heard the voice of God, he heard the voice of the poor, he heard the voice of the infirm and he heard the voice of nature. He made of them a way of life. My desire is that the seed that Saint Francis planted may grow in the hearts of many.’ As silence and careful listening disappear, replaced by a frenzy of texting, this basic structure of sage human communication is at risk. A new lifestyle is emerging, where we create only what we want and exclude all that we cannot control or know instantly and superficially. This process, by its intrinsic logic, blocks the kind of serene reflection that could lead us to a shared wisdom” (48-49).
Listening – and hearing – are necessary to the peace of the world, the neighbourhood, the family, and the flourishing of each individual. When we listen – really listen! – we will begin to know what St Paul was talking about: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:27-29).