APA 6th Edition Zovkić, M. (1980). Isus kod Marte i Marije (Lk 10, 38-42). Crkva u svijetu, 15 (3), 199-213. Preuzeto s https://hrcak.srce.hr/90184
MLA 8th Edition Zovkić, Mato. "Isus kod Marte i Marije (Lk 10, 38-42)." Crkva u svijetu, vol. 15, br. 3, 1980, str. 199-213. https://hrcak.srce.hr/90184. Citirano 09.12.2019.
Chicago 17th Edition Zovkić, Mato. "Isus kod Marte i Marije (Lk 10, 38-42)." Crkva u svijetu 15, br. 3 (1980): 199-213. https://hrcak.srce.hr/90184
Harvard Zovkić, M. (1980). 'Isus kod Marte i Marije (Lk 10, 38-42)', Crkva u svijetu, 15(3), str. 199-213. Preuzeto s: https://hrcak.srce.hr/90184 (Datum pristupa: 09.12.2019.)
Vancouver Zovkić M. Isus kod Marte i Marije (Lk 10, 38-42). Crkva u svijetu [Internet]. 1980 [pristupljeno 09.12.2019.];15(3):199-213. Dostupno na: https://hrcak.srce.hr/90184
IEEE M. Zovkić, "Isus kod Marte i Marije (Lk 10, 38-42)", Crkva u svijetu, vol.15, br. 3, str. 199-213, 1980. [Online]. Dostupno na: https://hrcak.srce.hr/90184. [Citirano: 09.12.2019.]
Sažetak Narrative in Lk 10: 38—42 is, according to Formgeschichte, an ideal
biographic apophthegma where the logion about ’one thing needed’ is inseparable from Jesus’ visit to Martha and Mary in their home.
Sitz im Leben Jesu: at a time when woman was generally treated as
socially and religiously inferior to man we do not see in the deeds and
words of the historical Jesus any shadow of the misogyny. He was aware of the daily life and tasks of women. In his parables he roused interest fo r vomen as Abraham’s daughters able to listen and keep the word of God. While OT and rabbinical theology did not care for religious instruction of women, Jesus not only proclaimed the Good news of the Kingdom to the crowds including both men and women but he also accepted among his followers a group of devoted vomen from Galilee who provided for him an the Twelve out of their means (Lk 8: 1—3). Those women vittnessed his death and resurrection and handed over to the early Church some important events o f his ministry.
In the johannine tradition Martha and Mary are sisters of Lazarus whom
Jesus raised from the dead (Jn 11). When we compare the character of
the two sisters as they are depicted in johannine tradition (cf Jn 12: 2— 3) with Luke’s narrative in 10: 38—42, we conclude that both evangelists must have used the same source — oral or written. Martha and Mary were real, historic, well-to-do Jewesses and disciples o f Jesus.
Event and the log ion: Luke has inserted this narrative into his account
of Jesus’ journey to Jerusalem. The event should have taken place at
Bethany, in the home o f the two sisters, but Luke is not interested in
the locality. This narrative is preceded by the parable o f the good Samaritan (Lk 10: 25—37). In the parable, the attention of readers is focused on doing the love of neighbour; in this event with its logion the readers are invited to permanent and active listening to Jesus.
Hypodeksato in v. 38 means that Martha was not married, because the
husband would, according to the Jewish hospitality, invite and receive
the guests into his home. Mary’s ’sitting at the Lord’s feet’ (v. 39) is a
disciple’s attitude on front of his teacher and master. Imf. êkouen ton
logon autou indicate a permanent disposition of listening and firm belief.
This expression also remind of Lk 11:27 where Jesus proclaimed ’blessed those who hear the word of God and keep it’. Martha periespato peri pollen diakonian (v. 40). This supposes that Jesus brought some guests, probably the Twelve, and that he took opportunity to teach at the meal. Luke mentions five times that Jesus used to teach at a banquet: 5: 29; 7: 36; 10: 38; 14: 1; 19: 1. He acepted hospitality o f prominent persons as well as of sinners and offered them to be guests at the table of his word.
The logion of v. 42 is textually uncertain: it has been preserved in three
different variants, but most commentators accept henos de estin hreia
(P,75 A, C, W etc). These variants try to explain what is needed: only a
few things at the dinner table or something spiritual? Since Jesus accepted Martha’s hospitality and ate the meal she head prepared, ’only one thing needed’ is full acceptance o f Jesus in his deeds and words. In this short narrative Jesus is three times called by his postresurrectional title Kyrios. This title is a sure indication that Luke has in mind the time of the Church. Christian love o f neighbour and all activity o f the Church should be inspired, directed and corrected by listening to the always present Lord-Sitz im Leben der Kirche: In this narrative Luke might have in mind the travelling preachers of his time (cf Lk 24: 13—35). In them Christians
should recognize and accept the risen Lord, but Christian hosts should
pay more attention to their sermons than how to serve them. Luke also
might remind his Church of Jesus« respect for women and their role
within Christian community.
Jesus is here center of attention, not the two sisters. This event and the
logion urge the present day Church to plan and perform all her pastoral
activity by attentive listening to the risen Lord.