Martha in the gospels seen in the light of women's struggle today

Ours is a gender conscious generation. There is a revolutionary movement in women's growing awareness of who they are. And this is not a problem only for women, but a profoundly human one. Women experienced "discursive colonization" since the time of old both in religion and society. It is in the above trend that this thesis wants to contribute in the struggle and quest for women's liberation from what keeps them excluded and marginalized in religion and society.

Therefore, in light of women's struggle, for full human/womanhood, this work builds up from the Judeo-Christian tradition. Because the Holy Scriptures continue in Asia and elsewhere, to function as proof -text in many churches to perpetuate the relegation and trivialization of women simply because they are women.

This study is about the Marthan texts in the gospels of Luke and John seen in the light of women's struggle today. It is pointed out here that patriarchy and kyriarchy are the nerve of women's suffering. This is very true in Philippine society.

To uplift the state of women today from the quagmire of patri-kyriarchy, this research uses the feminist perspective of the Bible. The texts about Martha were interpreted through the particular application of Elisabeth Schussler Fiorenza's feminist critical models with "patriarchy" as heuristic concept and integrates theological reflection with concrete social struggle. The four hermeneutical models of Elisabeth Schussler Fiorenza are:

1) hermeneutics of suspicion, 2) hermeneutics of remembrance, 3) hermeneutics of proclamation/evaluation, 4) hermeneutics of liberative vision imagination/ritualization/actualization and creative The application of E. S. Fiorenza's hermeneutics to the Marthan texts, reclaims Martha's "herstory" in early Christianity and recovers her feminist biblical heritage for the sake of women's empowerment in the struggle for liberation today. Further, it shares the biblical vision of "discipleship of equals" as the root-model for our ongoing movement of women as people of God in the ekklesia – gynaikon.

Martha's kind of discipleship is relevant today. She is a model - feminist because she questions the harm of "patri- kyriarchy" that relegates women to the sideline of mainstream religion and society. She also proclaims and confesses her great faith in God who sent Jesus to inaugurate the "discipleship of equals," and who opposed the patriarchal culture of his day. He instead practiced the politics of compassion among all peoples especially the outcasts, sinners, sick and women.

The Lukan text about Martha plays down her diakonia-service which includes both table service and proclamation of the Word. Rather, the text exalts the discipleship of listening only as being portrayed by Mary. It is believed that this text is a product of an androcentric writing. That in the community of Luke there was a competition of roles created by the active leadership of women in the Jesus movement.

Martha in the Johannine account is superficially different. The relationship between Martha and Jesus is egalitarian in some respect. This text records Martha's declaration of Jesus" identity that may parallels or even surpasses Peter's Christological confession at Ceasarea Philippi because Martha's was expressed in the midst of loss, pain and death. But ironically, the history of interpretation does not take seriously Martha's Christological confession. On the other hand, Martha was again rebuked by the Kyrios. But consistently she continues to challenge patriarchy.

Finally, this study is an example of a new paradigm to interpret the Bible. Other texts, especially that of women can be read and interpreted in the same frame of reference using the feminist perspective for the liberation of the biblical texts that perpetrate women's subordination and exclusion from religion and culture.

The study encourages the partnership of women (as in the case of Martha and Mary), the partnership among women and men, and couples toward women's liberation. It is only by reading the biblical text in a feminist perspective that we can serve, subscribe for the advancement/attainment of women's equal place in society and religion.