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Martha
and Mary and the Messiah
Luke 10:38-42, John 11:1-6, 17-27
Sermon preached by Rev. Jeanette Mathews
You might have heard something this week of the controversy that
surrounded the Oscar acceptance speech by Michael Moore, who won a best
documentary award for the film "Bowling for Columbine". In
his speech he pondered the difference between reality and fiction, and
suggested that his president was more active in the world of fictitious
reason than reality. He was booed off the stage, but some commentaries
I heard were in strong empathy with his challenge. Every now and again
in the past couple of weeks I've stopped to wonder at the strange
mixture that makes up our lives at present - our country is at war
but we would hardly know it as life seems to go on so normally. We see
the bombs and devastation if we choose to look, but it all seems so far
away. As time goes on, in fact, it seems more like a movie than
reality. With the television coverage straying into the realm of
entertainment I wonder if we are becoming immune to it. Yes, life goes
on, but war in the Gulf still manages to encroach on our consciousness
through the media with regular radio updates and special news bulletins
that replace normal afternoon children's programming, as well as
protest marches, bumper stickers, knowledge of friends or family
members in that region or who are being sent off with the troops. We
are learning to live with this uneasy mix of ordinary life and
momentous world events that we are a part of whether we like it or not.
Today we've read two stories from the gospels of the women Mary
and Martha. As I've had the opportunity to preach in recent months I've
been trying to highlight the stories of women in the bible, and finding
the relevance of these stories for us today. Martha and Mary's
stories are also a mixture of ordinary domestic life and a reaching out
to much more profound realities. In the Luke story there is a question
of focus - Mary's devotion is seemingly contrasted with Martha's
preoccupation for domestic chores. We are left to wonder if Mary's
choice is the better one. But in the John passage - part of a much
longer chapter on the death and raising of Lazarus who was the brother
of Martha and Mary, it is Martha who stands out as the woman of faith.
Faith in Jesus' power, faith in his relationship with God, faith in a
meaningful afterlife, and most importantly faith in Jesus as the
Messiah, the anointed one who would bring in God's Kingdom. As we'll
go on to discuss, both women have something to teach us. Mary's
devotion reminds us of the disciplines of faith that keep us focussed
on Christ and our walk with him. Martha's confession of faith
suggests that what we believe in will impinge on how we live our daily
lives.
The stories of Martha and Mary, particularly Luke's scene of
relaxed friendship, give rise to different images as I and others
reflect on them.
Our own window in the church depicts Martha with a fruit bowl and
Mary at Jesus' feet, and it gives me the impression of equality
between the sisters with Jesus touching Mary but looking directly at
Martha. But other images contrast the differences between them more
strongly. I read of another stained glass window in a church in Germany
showing Martha with a spoon and kettle, and a picture in a children's
bible showing Martha with a mixing bowl leaning against a table, legs
apart, while fragile Mary appears lost to the world. In the wonderful
book of women in bible, art and literature there is even an Oriental
rendering: showing Martha in kimono and holding a tray with tea cups
while Mary sits on a lovely rug amidst the cherry blossoms at the feet
of Jesus.
But this domestic scene isn't the only setting for images of the
two sisters. In Florence a painting by Fra Angelico shows Martha and
Mary with Jesus and the other disciples in the Garden of Gethsemane: in
it Jesus has his hands uplifted in prayer while the male disciples
sleep at his feet but the two women are awake - Mary is shown reading
with her eyes downcast but Martha has her hands lifted also in prayer,
sharing the concerns of her friend and Lord in his dark hour.
As I was reflecting on this mixture of ordinary domestic life and
the momentous events that our faith is based on my eye was caught again
by a card on my office wall - I'm sure I've mentioned it before -
of a woman floating just above the trees, holding a lit candle in front
of her, wearing colourful skirts and petticoats and laden with baby,
pots and spoons, saltshaker and broom, flowers, a pet dog, musical
instruments, keys, a book and inkwell. The card was given to me at my
induction and I leave it there each year because she seems to
wonderfully combine the need for reflection and action in the
journey of faith.
I don't want to spend much time contrasting the Marys and Marthas
of the world. There has been a tendency to set the contemplative
against the active, meditation over industry, relaxed listening in
opposition to restless caring for material requirements.
Not only are these pairs contrasted, they have been ranked into
superior and inferior, with the life of contemplation and intellectual
labour being seen as better than life in the ordinary domestic world.
And throughout history this has taken over theology and the church as
well as philosophy and public life. Even Luther said "Martha your
work must be punished and regarded for nothing.. I do not want any work
but Mary's, and that is faith." Interestingly enough, it is the
mystics of the middle ages, the very ones who chose lives of
contemplation, who have regarded Martha more positively. Meister
Eckhart in the 13th Century expressed a radical view when he
regarded Mary as representing the immature, early stages of spiritual
life, choosing the good part but not knowing that the better is yet to
come, represented for him by Martha.
To learn from these sisters we need to rediscover both women, Martha
and Mary, get the two sisters together rather than opposing them to one
another, and then show how both are needed as we understand what it
means to serve the Messiah.
We have mainly thought about Luke's domestic scene. John's is a
different story, but most probably about the same people - Martha and
Mary of Bethany and their brother Lazarus. It is an important chapter
in John's gospel, a long one so we haven't read it all, but you are
probably familiar with the story. Lazarus becomes ill and dies before
Jesus arrives - it is clear that coming so close to Jerusalem is a
dangerous thing for Jesus to do but he comes anyway. The visit results
in Jesus raising Lazarus after four days in the tomb, but ends with the
sinister plot to put Jesus to death. So it is a life-giving story, but
as one commentator puts it, "a raising that leads to death"
(Moloney).
None of this, of course, is known to Martha and Mary as they wait
for their friend in whom they had such faith. The Martha of John is
given a new dimension to the picture we already have from Luke: she is
still the active one, but active about matters of faith. She challenges
Jesus as Job dared to argue with God; she answered his questions with
clarity and honesty. She is strong, self assured, down-to-earth, lucid,
someone prepared to tell the truth, whether it be the pragmatic
statement "I know there will be a stench when you open the
grave" or the theological truth of her confession: "I know
that you are the Messiah, the Son of God."
We should be aware that her counterpart in the gospels is Peter -
the rock on which the church was built - and the only male disciple to
make a confession of faith as profound as Martha's.
The sisters are much more clearly unified in John's gospel. Both
come out to meet Jesus - something that grieving women would not
normally do. Both offer their faith in his miraculous power. Mary again
falls at his feet, the position of discipleship, but echoes the words
of her sister. In fact, in both gospel stories Mary is portrayed as a
disciple, sitting at the feet of Jesus. This was exceptional for women.
Jesus allowed her to stay there and commended her for her choice.
But service was also a definition of discipleship in Luke. Jesus
said later in the gospel that the one who serves has modelled
themselves on him. (Luke 22:24-27)
And later traditions surrounding Mary and Martha see them both as
active and united in their faith and witness. They supposedly crossed
the ocean together to preach and teach in France. Something that we
learn from them is that both aspects of service are needed to respond
to Jesus and be his disciple. Active work and a life of pray and
contemplation. A new buzz word in church circles is
"integrated" - we are beginning to speak of integral
mission where proclamation and social action are held together. We
would encourage each other to have an integrated faith where all of
life is imbued with the presence of Jesus. The song that we have sung
says it well - "I'll love the Lord with all that is
inside me". We have to learn to bring the two parts together, even
if our natural inclination leans one way or the other.
Those of us who are busy and focussed mainly on domestic chores, the
care of children, the provision of meals, need to develop a
spirituality that gives life and enhances faith in the midst of that
busy-ness.
Perhaps you could practice praying while stirring in the mixing
bowl: with each turn of the spoon a family member can be remembered or
a petition named, folded into the love of God and the loving concern
of the one stirring.
Or perhaps there could be rituals developed around meals or special
occasions that remind the family of the presence of God amongst us at
all times. Our family, sometimes more regularly than others, have a
simple ritual that we call "Special Bread and Juice". We
each share and pray for things that make us glad or sad, then break
homemade bread and share a cup of grape juice to remind ourselves of
the presence of Christ in both our glad and sad times. (on a morning
when we celebrate infant dedication it is good to reflect how we can
help build faith in our children).
But there is also a danger for Christians to become so focussed on
their faith walk that the world is shut out.
Last week we had Bob Douglas speaking to us in Sunday@seven about
his involvement as a Christian activist in the peace movement in
Canberra. He commented that very few church people are active in the
organisation ACT NOW, and during the week challenged us in the
churches to take a lead on Palm Sunday, a day where the churches and
the peace movement have traditionally connected. (You'll see a note
about that in the bulletin). We need to integrate our belief in a God
of peace and justice with an active expression of that.
I find that words can be very powerful, and even though I am not a
poet myself I am drawn to the power of some poets that I read. Some
time ago I kept an article about the Australian poet Rosemary Dobson
which referred to a poem called "Folding the Sheets" - for
her a rare political poem. She described it as a poem for
international understanding between women because, the world over, we
all fold sheets. She also said it is a plea for all people to have the
same benefits - clean water and clean sheets on a bed. In a week
that has been dominated by the crisis of Basra we need to keep
challenging ourselves to live our lives in such a way that others are
served. Let me read the poem to you:
You and I will fold the sheet
Advancing towards each other
From Burma, from Lapland.
From India where the sheets have been washed in the river
And pounded upon stones:
Together we will match the corners.
From China where women on either side of the river
Have washed their pale cloth in the White Stone Shallows
'Under the shining moon.'
We meet as though in the formal steps of a dance
To fold the sheets together, to put them to air
In wind, in sun, over bushes, or by the fire.
Your turn. Now mine.
We fold them and put them away until they are needed.
A wish for all people when they lie down in bed -
Smooth linen, cool cotton, the fragrance and stir of herbs
And the faint but perceptible scent of sweet clear water.
Even domestic tasks can draw us together in a common desire for
justice. Jesus said of Mary, "She has chosen the better
part." All of us, at all times should seek the better part,
integrating the good news with our daily life, and the daily life of so
many needy in our city and around the globe.
Both Martha and Mary were women in scripture who were not identified
as mothers, wives, or harlots, but as the friends and followers of
Jesus. Mary sat at the feet of her Lord, receiving from him that which
could not be taken away. Martha provided food, hospitality and
friendship, but also understood who he was and what he was doing in the
world. In her confession "you are the Messiah, the one coming into
the world" she announces that the reign of God has begun in Jesus
- a future world is already beginning. And this confession comes in
the midst of grieving over the death of her brother. Even in places of
pain new life can emerge, new hope can flourish. Eternal life is
brought into the present by Jesus.
And yet the narrative turns again, because in coming to Bethany to
give Lazarus back his life, Jesus turns his face to Jerusalem and steps
out into his own journey of the passion.
I attended a funeral this week - the grandmother of Sophia
who comes to our church. One of her sons in his obituary
spoke of her being born in Greece at a time of world war, and dying
last week as the war in Iraq broke out. But he went on to speak of her
life in between - an ordinary life of domestic duties, her commitment
to her family, her generosity to those in need and her strong faith,
all elements that meant one ordinary woman made a difference to the
world around her.
As we learn to live with the uneasy mix of normal life and
extraordinary times, we can remind ourselves that we serve a God who
has experienced both - ordinary domestic human life and intense
darkness and suffering. But this God is on the side of life, not death.
On the side of hope, not despair. This God is active through those who
try to make a difference to the world around them, who integrate faith
and action, who remain focussed on Jesus and follow him, on the road to
the cross but beyond to eternal life, life that begins now.
30 March 2003
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