Why Were the Women Tagging Along?: Scattered thoughts on the Gospel Reading - 11th Sunday, Year C

As I was preparing for this week's homily, I was struck by a small detail in the Gospel reading that could easily, and understandably be overlooked. In the passage from Luke 7:38-8:3, we hear that Jesus at once forgives the penitent woman, while shaming the Pharisees for being judgmental and lacking mercy. It's a beautiful story in which the unnamed woman interrupts the meal to bathe Jesus' feet with her tears, then anointing them with oil. The implication is that this woman had been forgiven much, so was now making a return to the Lord. It is a tender gesture of thanksgiving, adoration and deep love. 

While the scene is playing out the head Pharisee, Simon, thinks to himself what a no-acount false prophet Jesus is for letting this public sinner touch him like this (and a woman! Why, if he were really a prophet...). Our Lord, as always turns the tables on his accusers, showing that he is a prophet, and much more. Reading his mind, he points out, by way of a parable, that those who are forgiven much tend to love and appreciate the one who forgives more than others, who's sins may be less serious. But more than that, he points out that Simon had neglected the basic rules of hospitality by not offering his special guest water to wash his feet, or perfume for "freshening up" after walking the dusty roads. He concludes by declaring the woman forgiven of her sins for the great love she has shown. In the Lord it is truly the lowly who are raised while the rulers are thrown down, as our Lady put it (Lk. 1:52).

The detail that struck me is that the first three verses of the next chapter are tacked on to the end of the reading. If your priest or deacon decides to, these "extra" verses can be omitted. They mention that several women, including Mary Magdalene, Joanna and Susanna, traveled with the twelve and took care of their needs out of their own resources. Yes, it shows that Jesus was unusually inclusive, and that these women were dedicated to Jesus. At least one was well connected, seeing that her husband was an official of Herod's court - thus showing that the Gospel was already spreading deeply into all corners of the society. As telling as this passage is, it still seems a bit out of place considering where we just were. What do these verses have to do with forgiveness and mercy?

Maybe nothing. 

I've consulted a few commentaries and saw nothing to connect the two parts. But there had to be a reason the editors of the Lectionary decided to pin these three verses on to the end of the reading, no?

What I think is that maybe, in some way, each of these women (three are named, but the exact number isn't given), were either forgiven by Jesus of some great sin, or shown some other great mercy in their lives. Pope St. Leo the Great always identified the unnamed woman here with Mary Magdalene, though modern scholars disagree. Whether its her or not, the person who anointed Jesus' feet and dried them with her hair was probably guilty of some sexual sin: possibly prostitution, most probably adultery, whatever the transgression, it certainly caused a public scandal. Even if she and Mary Magdalene are two separate people, the latter was liberated from seven demons. I tend to take that pretty literally, but even if you want to say Luke was writing metaphorically, there was something grave, be it illness, addiction, or vice, or a combination of the three that she was freed from. The rest were freed from evil spirits and infirmities. Maybe one was an inveterate gossip who ruined people's reputations. Maybe another had cancer. Maybe another had a problem with drink. There are countless possibilities, but in each case Jesus touched their lives in a profound way - profound enough that they left home, took to the road, and cared for Jesus and the 12 out of their own pocketbooks. 

Could there be another reason that Luke highlights the presence of women in Jesus' entourage? I believe so.

I have seen men, after living unholy lives, turn it around and become very dedicated to Jesus and the Church. But I've seen it more intensely in women. I don't want to be misunderstood with what I'm about to write. Men and women are both capable of selfishness and cunning, and of ingratitude. But if you were going to ask me which, men or women, are more likely to be victims of sin, it would be women (forgive me if I leave that point undeveloped, for now). 

When it comes to sexual sin, I just believe that women feel the weight of guilt over it more than men do. I'm definitely not saying its right, just that that's what I've found in my experience. Men rarely come to me lamenting their lost virginity, where as often - not always, maybe not even mostly, but often - women are in tears about it. Men will feel deeply guilty over marital infidelity, and I've seen more than my share of tears there. But if I were to say who feels the effects overall of sexual sin it's women. So when the shackles of sin, of whatever sort, are removed women seem more likely to respond by becoming dedicated to Jesus in an extraordinary way. Again, not all women, and maybe not even most, but enough that I've noticed it over the years. 

So, yeah, I can see Luke giving a special mention to this group of dedicated ladies. It's also in line with the Third Evangelist's tendency to highlight Jesus' special care for those on the margins. Women were most certainly second class citizens in the society of time, and it wasn't really questioned. Here Luke brings out two important points, that women have an equal standing in the Church, and that they do tend to respond with greater gratitude to Jesus when they experience his mercy. The first point is always important to point out, and the second is in line with the overall message of the reading.

This is just the rawest of sketches for Sunday's homily. I'll also be bringing in the first reading from the Second Book of Samuel, another haunting passage on forgiveness, but also reparation for sin (a neglected aspect of mercy).