Activist or Contemplative? Yes.

We continue a semi-continuous reading in Luke's community's telling of what Jesus and the disciples get up to on their way to Jerusalem to speak truth to power. This week they stop to visit some friends. Mary, Martha, and Lazarus, in the village of Bethany, near Jerusalem. Refreshment, company, food. Who is doing the dishes?

This brief story of 'Mary-and-Martha' has been cast and re-cast in many ways: work versus contemplation? the life of justice-seeking versus a life-of-prayer? seeking Jesus versus serving others? simple sibling conflict? women empowered to take whatever role they damn well want?

You can tell that, like all binaries, these (Mary/Martha) are meant to be transcended. Or, perhaps, one can realize that something other than a reductive sisterly conflict is going on.

<<<Indeed, while her scholarship looks mostly at early versions of John's Gospel text (rather than Luke's, which we read), Elizabeth Schrader makes a fascinating case that 'Martha' may have been inserted in some Gospel accounts simply to downplay the (close, discipled) relationship that Mary clearly has with Jesus, and that 'Mary' may be the Mary referred to as the 'Magdalene' elsewhere. It's all a fascinating rabbit hole you can dip down into if you like... Listen in here, or here. And, not to forget that July 22 is the Feast of Mary Magdalene, Apostle to the Apostle. You might like to dive in here. >>>

Where were we?

Is it better to sit at the feet of Jesus, or better to cook and clean for him? Where do we 'meet Jesus' best today?

And, what is 'the better part' of which he speaks? It can not be taken away or lost, apparently. Does this mean the dishes do themselves?

First, to an earlier reading: we read a powerful section of Amos tomorrow, and then top it off with Psalm 52. Woe to the nation who sells the poor for the price of a pair of sandals! Any fruit this nation bears will be rotten. Oh, that God would destroy the tyrants who lie, cheat, and abuse the people. Indeed.

Pretty social-justice-Jesus sorts of texts, well within the tradition that says we best seek and serve and meet Jesus when and as we are aligning ourselves and our actions with the needs and communities of the most vulnerable and marginalized. These are the sorts of texts from which the phrase 'a preferential option for the poor' comes into classic social justice liberation theology of the past century. And, amen.

Yet, there is Sister Mary welcoming Jesus by sitting with him and holding deep conversation. Listening for wisdom and offering the things of her daily, ordinary life to this conversation with Jesus. (They're sitting in her living room, essentially.) And, here comes beleaguered Sister Martha, wanting the authority of the Lord to sit on what may be sibling rivalry and resentment.

If the Amos text speaks of 'social-justice-Jesus' then the image of Mary (whichever Mary) sitting 'at the feet of Jesus' and communing deeply and maybe silently with the mystery of divine presence in her living room speaks of the treasures of the contemplative path in religious and spiritual life and experience throughout the ages, and in various religious traditions.

Rather than answer a 'which is better?' sort of question, let us just wisely note that these paths are ...sisters. If Walt Whitman contained multitudes, so do we. Franciscan Richard Rohr has formed a community in New Mexico called the Center for Action and Contemplation. This has inspired our own diocesan cathedral to found a community called the Center for Spiritual Imagination -- a community in which we may participate, if we are drawn.

Action in-the-world meets Jesus, and meets divine presence best when it comes out of a place of deep communion. Action's energy needs to be refreshed regularly by contemplation (in whatever form it comes to you, and there are many). Contemplation sits with Jesus, and meets divine presence within one's self in that silence that is a fullness, not an absence. Contemplation's focus and integrity need to bear fruit in actual justice-seeking (in whatever form, and there are many) in this world, not another -- in relationship outside one's self.

What is 'the better part' then? Is it part of this dichotomy? Jesus seems to be favoring 'contemplation' in this brief story. But, I think it is more an ordering in time -- he is suggesting a rhythm, a deep entering into a sense of priority, or the order in which things best happen. Mary has the luxury of sitting and communing -- but, so does Martha, so he is saying.

Sometimes the work of justice-making/seeking demands we set to work right away (cleaning dishes), but I don't think that means we leave Jesus' feet in doing so. How could that be so? But, Jesus suggests we return soon - early and often - to be reoriented and refreshed. Be rooted in the life of contemplation - whether the five minutes a day variety or the five hours a day variety - and not as an esoteric sort of wellness exercise (though much has been beautifully written about the effects of contemplation/mindfulness on the brain, on anxiety, on violence... The life of contemplation - as a 'first thing' or 'the better part' - can be a deep breath during your busy day; an act of intentional gratitude or forgiveness; an act of love. Relating to other creatures-in-creation (birds and spouses, watersheds and children ) -- essentially, contemplating first that anything IS at all! and giving thanks for your participation in it, mystery that this is -- this is an act of contemplation. God-in-all-things (as Jesus orients us) is contemplated in the book open all around us. Choose a focus - your breath, an image... - and go from there. Receive the mercy of the blessing of this life, and sit at Jesus' feet. Hold even brief conversation there. Listen, as the embodied person you are. Let this embodied contemplation be what reveals - and orients you to - the work of justice-making in the world.

It isn 't that the dishes take care of themselves. It's that we should then wash up together. Or take turns. Or share responsibility -- justice and contemplation are both meant to be beautifully embodied, in this world -- our existence, our bodies.

And, perhaps ask (if I think I am 'Mary') what in my prior behavior might have made sister Martha fear that she might be the person left with all the work of the washing-up and cooking?

Adjust accordingly. Grace and the power to change abounds. Receive mercy here -- as last week's parable of 'the hyperbolically good Samaritan' shows us, mercy can not run out.