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In this episode we reintroduce the concept of
The Catholic View For Women. We discuss our new set, the
thirteen part series and we briefly reintroduce our
testimonies.
Mulieris Dignitatem discussion: Women in the Gospel
As we scan the pages of the Gospel, many women, of
different ages and conditions, pass before our eyes. We meet
women with illnesses or physical sufferings, such as the one
who had "a spirit of infirmity for eighteen years; she was
bent over and could not fully straighten herself" (Lk 13:11);
or Simon's mother-in-law, who "lay sick with a fever" (Mk
1:30); or the woman "who had a flow of blood" (cf. Mk
5:25-34)—who could not touch anyone because it was believed
that her touch would make a person "impure."
Each of them was healed, and the last-mentioned—the
one with a flow of blood, who touched Jesus' garment "in the
crowd" (Mk 5:27)—was praised by him for her great faith: "Your
faith has made you well" (Mk 5:34). Then there is the daughter
of Jairus, whom Jesus brings back to life, saying to her
tenderly—"Little girl, I say to you, rise (Mk 5:41). There is
also the widow of Naim, whose only son Jesus brings back to
life, accompanying his action by an expression of affectionate
mercy—"He had compassion on her and said to her, 'Do not
weep!"' (Lk 7:13). And finally there is the Canaanite woman,
whom Christ extols for her faith, her humility and for that
greatness of spirit of which only a mother's heart is capable.
"O woman, great is your faith! Be it done for you as you
desire" (Mt 15:28). The Canaanite woman was asking for the
healing of her daughter.
Sometimes the women whom Jesus met and who received
so many graces from him, also accompanied him as he journeyed
with the apostles through the towns and villages, proclaiming
the Good News of the Kingdom of God; and they "provided for
them out of their means." The Gospel names Joanna, who was the
wife of Herod's steward, Susanna and "many others" (cf. Lk
8:1-3).
Sometimes women appear in the parables which Jesus
of Nazareth used to illustrate for his listeners the truth
about the Kingdom of God. This is the case in the parables of
the lost coin (cf. Lk 15:8-10), the leaven (cf. Mt 13:33) and
the wise and foolish virgins (cf. Mt 25:1-13). Particularly
eloquent is the story of the widow's mite. While "the rich
were putting their gifts into the treasury...a poor widow put
in two copper coins." Then Jesus said: "This poor widow has
put in more than all of them.... She out of her poverty put in
all the living that she had" (Lk 21:1-4). In this way Jesus
presents her as a model for everyone and defends her, for in
the socio-juridical system of the time widows were totally
defenseless people (cf. also Lk 18:1-7).
In all of Jesus' teaching, as well as in his
behavior, one can find nothing which reflects the
discrimination against women prevalent in his day. On the
contrary, his words and works always express the respect and
honor due to women. The woman with a stoop is called a
"daughter of Abraham" (Lk 13:16), while in the whole Bible the
title "son of Abraham" is used only of men. Walking the Via
Dolorosa to Golgotha, Jesus will say to the women: "Daughters
of Jerusalem, do not weep for me" (Lk 23:28). This way of
speaking to and about women, as well as his manner of treating
them, clearly constitutes an "innovation" with respect to the
prevailing custom at that time.
This becomes even more explicit in regard to women
whom popular opinion contemptuously labeled sinners, public
sinners and adulteresses. There is the Samaritan woman, to
whom Jesus himself says: "For you have had five husbands, and
he whom you now have is not your husband." And she, realizing
that he knows the secrets of her life, recognizes him as the
Messiah and runs to tell her neighbors. The conversation
leading up to this realization is one of the most beautiful in
the Gospel (cf. Jn 4:7-27).
Then there is the public sinner who, in spite of
her condemnation by common opinion, enters into the house of
the Pharisee to anoint the feet of Jesus with perfumed oil. To
his host, who is scandalized by this, he will say: "Her sins,
which are many, are forgiven, for she loved much" (cf. Lk
7:37-47).
Finally, there is a situation which is perhaps the
most eloquent: a woman caught in adultery is brought to Jesus.
To the leading question: "In the law Moses commanded us to
stone such. What do you say about her?" Jesus replies: "Let
him who is without sin among you be the first to throw a stone
at her." The power of truth contained in this answer is so
great that "they went away, one by one, beginning with the
eldest." Only Jesus and the woman remain. "Woman, where are
they? Has no one condemned you?" "No one, Lord." "Neither do I
condemn you; go, and do not sin again" (cf. Jn 8:3-11).
These episodes provide a very clear picture. Christ
is the one who "knows what is in man" (cf. Jn 2:25)—in man and
woman. He knows the dignity of man, his worth in God's eyes.
He himself, the Christ, is the definitive confirmation of this
worth. Everything he says and does is definitively fulfilled
in the Paschal Mystery of the redemption. Jesus' attitude to
the women whom he meets in the course of his Messianic service
reflects the eternal plan of God, who, in creating each one of
them, chooses her and loves her in Christ (cf. Eph 1:1-5).
Each woman therefore is "the only creature on earth which God
willed for its own sake." Each of them from the "beginning"
inherits as a woman the dignity of personhood. Jesus of
Nazareth confirms this dignity, recalls it, renews it, and
makes it a part of the Gospel of the redemption for which he
is sent into the world. Every word and gesture of Christ about
women must therefore be brought into the dimension of the
Paschal Mystery. In this way everything is completely
explained.
Transcending the established norms of his own
culture, Jesus treated women with openness, respect,
acceptance and tenderness. In this way he honored the dignity
which women have always possessed according to God's plan and
in his love.
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