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An Investigation of the Active Versus Contemplative Life of Women in the Medieval Church Affiliated with Rome Between the Twelfth and Fifteenth Century

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An Investigation of the Active Versus Contemplative Life of Women in the Medieval Church Affiliated with Rome Between the Twelfth and Fifteenth Century An Investigation of the Active versus Contemplative Life of Women in the Medieval Church Affiliated with Rome between the Twelfth and Fifteenth Century Nathanael P. O’Der M.A. in Theology Final Paper Faculty Advisor: Dr. Elizabeth Groppe September 2016 1 Introduction The theological paradigm of Mary and Martha (Luke 10:38-42) posits two distinct roles for women. In the Roman Catholic Church in the High and Late Middle Ages, women were offered two roles that correspond to Luke’s story. Mary, according to Jesus, having chosen the “better” path, is the woman who exemplified discipleship through the consecrated life, while Martha is the medieval housewife. In the medieval church, the role of “Mary,” which was a life of virginal devotion to God, was presented to women as the better path, but women were often forced by family and church into the role of “Martha,” a life of chaste devotion to God through marriage and family life. Augustine’s influential theology ascribed greater value to the contemplative life, while Meister Eckhart gives greater value to the active life in his sermon on Mary and Martha. Which is the better path? Or is this a false choice? While this is a question that is relevant in any age, this thesis will demonstrate how the story of Mary and Martha as presented by both Augustine and Eckhart is a false dichotomy using examples from Eckhart’s time to show that women both in the consecrated life and the married life exemplify aspects of both contemplative and active lives. This paper will give a brief overview of Augustine’s exegesis as well as Meister Eckhart’s contrasting sermons on Luke 10. Next, I will discuss the role of women in marriage and family life and some of the struggles and decisions they went through which may have been a cause for their conversion from a “Martha” life of domesticity to a “Mary” role enabling them to take on the devotion of Jesus, which would eventually lead some women to sainthood. Then, I will discuss women’s role in religious life and how they moved from a “Mary” to a “Martha” role to effect change within the church in 2 spite of great adversity from their male counterparts. Lastly, I will conclude that the paradigm of Mary and Martha in the Middle Ages is relevant to post-modern women who have multiple options and maintain a role of discipleship and contemplation in what is very much a “Martha” world. Mary and Martha The Gospel Story 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.”1 Prior to the story of Mary and Martha in Luke 10:38 – 42, Jesus and his disciples were traveling in Judea and Samaria. At the end of chapter nine we discover that it is now time for Jesus to “go to Jerusalem” 2 which is an idiom referring to Christ’s passion, death, resurrection, and ascension. It is on this journey back to Jerusalem that Jesus visits Martha and Mary. The passage does not specifically indicate the village in which Martha and Mary reside, however John 11:1 states that they live in the same village as their 1 The New Oxford Annotated Bible, Luke 10:38 – 42. 2 “When the days drew near for him to be taken up, he set his face to go to Jerusalem” (Luke 9:51). 3 brother Lazarus which is in Bethany.3 In spite of only being about two miles outside of Jerusalem, Bethany may have been a good stop before his entry into Jerusalem. Jesus knows that his time on earth is coming to an end, and aside from merely having a convenient stop it would be reasonable to visit friends if one’s days on earth are numbered. Mary and Martha are most definitely friends of Jesus. The writer of John states that Jesus is friends with Lazarus and loves his sisters, Martha and Mary.4 This seems likely also, given the way Martha speaks to Jesus saying, “Do you not care that my sister has left me to do all the work by myself? Tell her then to help me.”5 It seems reasonable to assume that if Jesus does indeed know that his betrayal is coming, he may have been more interested in spending quality time in fellowship with Martha and Mary whom he chose to spend some of his last days with. Instead, he is faced with Martha’s anger about Mary not helping tend to the household. Jesus’ visit to Mary and Martha allow the reader to see that women have a role in the ministry of Jesus that is more than just one of service. Martha is the Aramaic feminine version of lord. “Martha” literally means, “mistress”6 or “the female head of a household”7 and “Mary” means “rebellion”.8 Given that Jesus rebukes the sister who is 3 “Now a certain many was ill, Lazarus of Bethany, the village of Mary and her sister Martha. (John 11:1). 4 John 11:5, 11. 5 Luke 10:40. 6 3137: Μάρθα Martha, mar’-thah; probably of Chaldean Origin (meaning Mistress). (Strong, 46). 7 Definition 1a of “Mistress”, merriam-webster.com. 8 Greek: Μαρία Maria; mar-ee’-ah; or Μαρίαµ Mariam, mar-ee-am’; of Heb. Or. -Miryâm, meer מרים :the name of six Chri.stian Females: -Mary; Hebrew: 4813…[4813] מראח Merîy, mer-ee’; from 4784 מרי :yawm’; from 4805 rebelliously; Mirjam…; 4805 Mârâh, maw-raw’; a primary root; to be (accurasatory make) bitter (or unpleasant); (figurative) to rebel (or resist; accusatory to provoke) – bitter, change, be disobedient, 4 performing her perfunctory role in defense of the sister who is doing that which is not expected of her, the writer may have been stating that the right thing to do was to shed the social norm and follow Jesus who was the rebel. Augustine’s Exegesis Saint Augustine of Hippo (354 – 430) is considered one of the most significant thinkers in Christianity. His “adaptation of classical thought to Christian teaching created a theological system of great power and lasting influence.”9 In the grand scheme, Augustine’s words on many subjects have been taken very seriously throughout Christian history. As such, his sermon concerning Luke’s Gospel on Mary and Martha has had a lasting effect on religious communities’ lives and principles. At the beginning of his sermon 54, Augustine starts the analysis of the passage. He begins by stating that Jesus became Mary’s advocate when rebuking Martha for her sharp words demanding that Jesus do something about the sister who was not doing her part to ensure Jesus’ needs were being met. Jesus had arrived to talk to the sisters, how could he do so with Martha running around and not paying attention to what he had to say? Mary on the other hand was, “intent on the sweetness of the Lord’s word”.10 Augustine goes on to analyze why it is that Martha might be blamed. He asks who could possibly be blamed for Martha responding to the reception of Jesus who was such a great guest. If it is true that someone engaged in hospitality is in the wrong, Augustine disobey, grievously, provocation, provoke (-ing), (be) rebel (against, -lious); (Strong, 72) . 9 O'Donnell, 2016, www.britannica.com. 10 Knight, 2016, www.newadvent.org. 5 says “let men give over their ministrations to the needy; let them choose for themselves ‘the better part, which shall not be taken from’ them….”11 In blaming Martha for her desire for hospitality, Augustine makes the statement that mercy should cease and knowledge only should be sought. In fact, since Christians have the support of Christ’s judgment, then “why do not all do this, when we have the Lord Himself for our defender on this behalf? For we do not fear in this matter, lest we should offend His justice.”12 This question is obviously meant to be rhetorical since Augustine continues his exegesis. Martha had chosen to be concerned with many things when “one thing is needful.” Mary chose the better part. Augustine is quick to point out that Christ did not state that Martha had chosen the wrong part or a bad part. Mary had chosen the better of the two options. He further reminds the church that God created the earth, the sea, and everything in them. Augustine alludes to Mary having chosen God over man by stating that the “One created many and not the other way around.”13 Augustine’s issue with Martha is not that she had chosen a bad part, but that she had chosen the servant role where she is trying to feed the flesh of Jesus, when Jesus was trying to feed the spirit of both sisters. Martha’s occupation with many things includes the refreshment of the flesh. Augustine asks why it is that refreshment is needed. It is because the body has need of food and water.
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