Eleventh Sunday in Ordinary Time

93C Eleventh Sunday in Ordinary Time

Catechism Links
CCC 1441-1442: only God forgives sin
CCC 1987-1995: justification
CCC 2517-1519: purification of heart
CCC 1481, 1736, 2538: David and Nathan

CCC Cross Reference:
2 Sm 12:7-15 1736
Ps 32 304; Ps 32:5 1502
Gal 2:20 478, 616, 1380, 2666
Lk 7:26 523, 719; Lk 7:36-50 2712; Lk 7:36 575, 588; Lk 7:37-38 2616; Lk 7:48 1441

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Reading 1
2 Sm 12:7-10, 13

Nathan said to David:
“Thus says the Lord God of Israel:
‘I anointed you king of Israel.
I rescued you from the hand of Saul.
I gave you your lord’s house and your lord’s wives for your own.
I gave you the house of Israel and of Judah.
And if this were not enough, I could count up for you still more.
Why have you spurned the Lord and done evil in his sight?
You have cut down Uriah the Hittite with the sword;
you took his wife as your own,
and him you killed with the sword of the Ammonites.
Now, therefore, the sword shall never depart from your house,
because you have despised me
and have taken the wife of Uriah to be your wife.’
Then David said to Nathan,
“I have sinned against the Lord.”
Nathan answered David:
“The Lord on his part has forgiven your sin:
you shall not die.”

Responsorial Psalm
Ps 32:1-2, 5, 7, 11

R. (cf. 5c) Lord, forgive the wrong I have done.
Blessed is the one whose fault is taken away,
whose sin is covered.
Blessed the man to whom the Lord imputes not guilt,
in whose spirit there is no guile.
R. Lord, forgive the wrong I have done.
I acknowledged my sin to you,
my guilt I covered not.
I said, “I confess my faults to the Lord,”
and you took away the guilt of my sin.
R. Lord, forgive the wrong I have done.
You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
R. Lord, forgive the wrong I have done.
Be glad in the Lord and rejoice, you just;
exult, all you upright of heart.
R. Lord, forgive the wrong I have done.

Reading II
Gal 2:16, 19-21

Brothers and sisters:
We who know that a person is not justified by works of the law
but through faith in Jesus Christ,
even we have believed in Christ Jesus
that we may be justified by faith in Christ
and not by works of the law,
because by works of the law no one will be justified.
For through the law I died to the law,
that I might live for God.
I have been crucified with Christ;
yet I live, no longer I, but Christ lives in me;
insofar as I now live in the flesh,
I live by faith in the Son of God
who has loved me and given himself up for me.
I do not nullify the grace of God;
for if justification comes through the law,
then Christ died for nothing.

Gospel
Lk 7:36—8:3 or 7:36-50

A Pharisee invited Jesus to dine with him,
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher, ” he said.
“Two people were in debt to a certain creditor;
one owed five hundred days’ wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”

Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven
because she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”

Afterward he journeyed from one town and village to another,
preaching and proclaiming the good news of the kingdom of God.
Accompanying him were the Twelve
and some women who had been cured of evil spirits and infirmities,
Mary, called Magdalene, from whom seven demons had gone out,
Joanna, the wife of Herod’s steward Chuza,
Susanna, and many others who provided for them
out of their resources.

or

A Pharisee invited Jesus to dine with him,
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher, ” he said.
“Two people were in debt to a certain creditor;
one owed five hundred day’s wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”

Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven
because she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”

Readings from the Jerusalem Bible

First reading 2 Samuel 12:7 – 13

Then Nathan said to David, ‘You are the man. The Lord the God of Israel says this, “I anointed you king over Israel; I delivered you from the hands of Saul; I gave your master’s house to you, his wives into your arms; I gave you the House of Israel and of Judah; and if this were not enough, I would add as much again for you. Why have you shown contempt for the Lord, doing what displeases him? You have struck down Uriah the Hittite with the sword, taken his wife for your own, and killed him with the sword of the Ammonites. So now the sword will never be far from your House, since you have shown contempt for me and taken the wife of Uriah the Hittite to be your wife.”’

David said to Nathan, ‘I have sinned against the Lord’. Then Nathan said to David, ‘the Lord, for his part, forgives your sin; you are not to die.’

Psalm: Psalm 31:1-2,5,7,11

Forgive, Lord, the guilt of my sin.

Happy the man whose offence is forgiven,
  whose sin is remitted.
O happy the man to whom the Lord
  imputes no guilt,
  in whose spirit is no guile.

Forgive, Lord, the guilt of my sin.

But now I have acknowledged my sins;
  my guilt I did not hide.
I said: ‘I will confess
  my offence to the Lord.’
And you, Lord, have forgiven
  the guilt of my sin.

Forgive, Lord, the guilt of my sin.

You are my hiding place, O Lord;
  you save me from distress.
  You surround me with cries of deliverance.

Forgive, Lord, the guilt of my sin.

Rejoice, rejoice in the Lord,
  exult, you just!
O come, ring out your joy,
  all you upright of heart.

Forgive, Lord, the guilt of my sin.

Second reading Galatians 2:16 – 21

We acknowledge that what makes a man righteous is not obedience to the Law, but faith in Jesus Christ. We had to become believers in Christ Jesus no less than you had, and now we hold that faith in Christ rather than fidelity to the Law is what justifies us, and that no one can be justified by keeping the Law. In other words, through the Law I am dead to the Law, so that now I can live for God. I have been crucified with Christ, and I live now not with my own life but with the life of Christ who lives in me. The life I now live in this body I live in faith: faith in the Son of God who loved me and who sacrificed himself for my sake. I cannot bring myself to give up God’s gift: if the Law can justify us, there is no point in the death of Christ.’

Gospel Luke 7:36 - 8:3

One of the Pharisees invited Jesus to a meal. When he arrived at the Pharisee’s house and took his place at table, a woman came in, who had a bad name in the town. She had heard he was dining with the Pharisee and had brought with her an alabaster jar of ointment. She waited behind him at his feet, weeping, and her tears fell on his feet, and she wiped them away with her hair; then she covered his feet with kisses and anointed them with the ointment.

When the Pharisee who had invited him saw this, he said to himself, ‘If this man were a prophet, he would know who this woman is that is touching him and what a bad name she has’. Then Jesus took him up and said, ‘Simon, I have something to say to you’. ‘Speak, Master’ was the reply. ‘There was once a creditor who had two men in his debt; one owed him five hundred denarii, the other fifty. They were unable to pay, so he pardoned them both. Which of them will love him more?’ ‘The one who was pardoned more, I suppose’ answered Simon. Jesus said, ‘You are right’.

Then he turned to the woman. ‘Simon,’ he said ‘you see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. You gave me no kiss, but she has been covering my feet with kisses ever since I came in. You did not anoint my head with oil, but she has anointed my feet with ointment. For this reason I tell you that her sins, her many sins, must have been forgiven her, or she would not have shown such great love. It is the man who is forgiven little who shows little love.’ Then he said to her, ‘Your sins are forgiven’. Those who were with him at table began to say to themselves, ‘Who is this man, that he even forgives sins?’ But he said to the woman, ‘Your faith has saved you; go in peace’.
Now after this he made his way through towns and villages preaching, and proclaiming the Good News of the kingdom of God. With him went the Twelve, as well as certain women who had been cured of evil spirits and ailments: Mary surnamed the Magdalene, from whom seven demons had gone out, Joanna the wife of Herod’s steward Chuza, Susanna, and several others who provided for them out of their own resources.

Alternative gospel Luke 7:36-50

One of the Pharisees invited Jesus to a meal. When he arrived at the Pharisee’s house and took his place at table, a woman came in, who had a bad name in the town. She had heard he was dining with the Pharisee and had brought with her an alabaster jar of ointment. She waited behind him at his feet, weeping, and her tears fell on his feet, and she wiped them away with her hair; then she covered his feet with kisses and anointed them with the ointment.

When the Pharisee who had invited him saw this, he said to himself, ‘If this man were a prophet, he would know who this woman is that is touching him and what a bad name she has.’ Then Jesus took him up and said, ‘Simon, I have something to say to you.’ ‘Speak, Master’ was the reply. ‘There was once a creditor who had two men in his debt; one owed him five hundred denarii, the other fifty. They were unable to pay, so he pardoned them both. Which of them will love him more?’ ‘The one who was pardoned more, I suppose’ answered Simon. Jesus said, ‘You are right.’

Then he turned to the woman. ‘Simon,’ he said ‘you see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. You gave me no kiss, but she has been covering my feet with kisses ever since I came in. You did not anoint my head with oil, but she has anointed my feet with ointment. For this reason I tell you that her sins, her many sins, must have been forgiven her, or she would not have shown such great love. It is the man who is forgiven little who shows little love.’ Then he said to her, ‘Your sins are forgiven.’ Those who were with him at table began to say to themselves, ‘Who is this man, that he even forgives sins?’ But he said to the woman, ‘Your faith has saved you; go in peace.’

Readings and Commentary from the Navarre Bible

11th Sunday in Ordinary Time

From: 2 Samuel 12:7-10, 13

David's Repentance (continued)
----------------------------------------------
[7] Nathan said to David, "You are the man. Thus says the LORD, the God of Israel, 'I anointed you king over Israel, and I delivered you out of the hand of Saul; [8] and I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if this were too little, I would add to you as much more. [9] Why have you despised the word of the Lord, to do what is evil in his sight? You have smitten Uriah the Hittite with the sword, and have taken his wife to be your wife, and have slain him with the sword of the Ammonites. [10] 'Now therefore the sword shall never depart from your house, because you have despised me, and have taken the wife of Uriah the Hittite to be your wife.'

[13] David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die.

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Commentary:

12:1-25. Nathan's intervention (vv. 1-15), David's repentance (vv. 16-19), and the birth of Solomon (vv. 20-25) are the main subjects in this chapter. Nathan makes an appeal to David with one of the most beautiful parables in the Old Testament and gets the king to condemn his own conduct: "the man who has done this deserves to die" (v. 5). In reply, Nathan tells him the penalty the Lord has decreed, which in line with the law of vengeance or retaliation has three parts to it, corresponding to David's triple crime--murder, adultery and the fact that the victim was a blameless man. On account of the murder, the sword will not depart from David's house (V. 10): this punishment will affect his eldest sons, Amnon, Absalom and Adonijah, who will die violent deaths. For the adultery, his wives will be violated in public (v. 11), which will happen when Absalom takes his father's harem (cf. 16:20-23). And for the killing of an innocent man, his own recently born son will not survive (v. 14).

David's repentance is exemplary (vv. 16-19): he weeps for his sin, and fasts and pleads for his little son: so, in spite of his weaknesses and sins, he still trusts in the Lord and shows himself to be "a man after (the Lord's) own heart" (1 Sam 13:14). David is a model of penance because, by acknowledging his sin, he obtained divine forgiveness. His repentance finds expression in Psalm 51, which so beautifully and piously records the sinful king's supplication to the Lord: "Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin!" (Ps 51:1-2).

The birth of a new son (vv. 20-25) brings this account to an end and makes it clear that Solomon was born within marriage; his birth causes David great joy and he is given a second name in a message from Nathan--"Jedidiali" (v. 25); beloved of the Lord. This means that, from birth, Solomon is the one chosen by God to advance his plan of salvation for Israel.

Great was David's sin, and heartfelt his contrition. But God's forgiveness is greatest of all. "In the course of its history, Israel was able to discover that God had only one reason to reveal himself to theirs, a single motive for choosing them from among all peoples as his special possession--his sheer gratuitous love. And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins" ("Catechism of the Catholic Church", 218).

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From: Galatians 2:16, 19-21

Peter and Paul at Antioch (continued)
-------------------------------------------------------
[16] [We] who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified.

[19] For I through the law died to the law, that I might live to God. [20] I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I know live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. [21] I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose.

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Commentary:

16. "All that shadowy observance", St Augustine comments, "had to cease in an unnoticed way, gradually, as the pace grew of the wholesome preaching of the grace of Christ […], during the lifetime of that generation of Jews who had experienced the physical presence of our Lord and had lived through the apostolic times. This sufficed to make it clear that those practices were not to be deemed hateful or idolatrous. But neither were they to be kept up any longer than that, in case people might hold them to be necessary, as if salvation came from them or could not be obtained without them" (Letter 82, II, 15).

We might say that there are three periods in observance of the prescriptions of the Law. In the first period, prior to Christ's passion, the precepts of the Law were "alive", that is, it was obligatory to keep them. A second period was between the Passion and the spread of apostolic preaching: the Law's precepts were already "dead", no longer obligatory, but there were not "lethal": Jewish converts could keep them provided that they did not rely on them, for Christ was already the basis of their hope. In the third stage, in which we find ourselves, observance of Jewish precepts as a means of salvation amounts to denying the redemptive power of Christ and therefore they could be termed "lethal" (cf. St Thomas Aquinas, Commentary on Gal, ad loc.).

St Augustine uses a very interesting comparison: with the arrival of faith in Christ the old "sacraments" of the Law come to resemble the dead – who merit respect and honour. They should be interred with all the necessary ritual, religiously, reverently. They should not be thrown out, to be devoured by predators. But if a Christian now wants to keep them in force "disturbing the ashes which lie at rest, he would not be a pious son or a relative who keeps vigil at the grave, but an impious profaner of tombs" (Letter 82, ibid.).

19-20. Through the sacrament of Baptism we have been united to Christ in a union which far exceeds mere solidarity of feeling: we have been crucified with him, dying with him to sin, so as to rise reborn into a new life (cf. note on Rom 6: 3-8). This new life requires us to live in a new, supernatural way, which with the help of grace gradually becomes stronger and stronger and acts to perfect man's behaviour: he is no longer living on a purely natural level. "That is why a Christian should live as Christ lived, making the affections of Christ his own, so that he can exclaim with St Paul: 'It is now no longer I who live, but Christ lives in me' […] to such an extent that each Christian is not simply alter Christus: another Christ, but ipse Christus: Christ himself!" (St. J. Escriva, Christ is Passing By, 103 and 104).

The life in Christ which the Apostle is speaking about here is not a matter of feelings: it is something real which grace brings about: "Paul's soul was in between God and his body: his body was alive, and moved, thanks to the action of Paul's soul; but his soul drew its life from Christ's action. Therefore, in referring to the life of the flesh, which he was living, St Paul speaks of 'the life I now live in the flesh'; but as far as relationship with God was concerned, Christ it was who was living in Paul, and therefore he says, 'I live by faith in the Son of God': it is he who lives in me and makes me act" (St Thomas Aquinas Commentary on Gal, ad loc.). This is why the Apostle goes as far as to say elsewhere, "to me to live is Christ" (Phil 1:21).

All this is a consequence of Christ's love: he freely gave himself up to death out of love for each and every one of us. We, like St Paul, can come to appreciate, through faith, that Christ's passion affects us personally. Fro this faith will arise that love which "has the power to effect union […], which inspires those who love to leave where they are, and which does not allow them to stay the way they are, but rather transforms them into the object of their love" (Pseudo-Dionysius, De divinis nominibis, 4). People who are very keen on academic pursuits or on sports often refer to these things as being "their life". If someone pursues only his own interest, he is living for himself. If, on the contrary, he seeks the good of others, we say that he "lives for others". Therefore, if we love Jesus and are united to him, we will live "for" him, "by" him, "through" him. "Do you love the earth?", St Augustine exclaims. "You will be earth. Do you love God? What am I to say? That you will be God? I almost don't dare to say it, but Scripture says it, 'You are gods, sons of the Most High' (Ps 82:6)" (In Epist. Ioann. ad Parthos, II, 14).

This profound truth should move us to devote ourselves to an asceticism motivated by love: "Let us hasten, therefore, full of spirit, to the fight, fixing our gaze on the crucified Jesus, who from the Cross offers us his help and promises us victory and laurels. If we happened to stumble in the past, it was because we did not keep before our eyes the wounds and disgrace which our Redeemer suffered and because we did not seek his help. For the future, let us not cease to keep before our eyes him who suffered on our account and who is ever-ready to come to our aid […]; if we do so, we shall surely emerge victorious over our enemies" (St Alphonsus Mary Liguori, The Love of Jesus Christ, 3).

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From: Luke 7:36 - 8:3

The Woman Who was a Sinner
---------------------------------------------
[36] One of the Pharisees asked him to eat with him, and he went into the Pharisee's house, and sat at table. [37] And behold, a woman of the city, who was a sinner, when she learned that he was sitting at table in the Pharisee's house, brought an alabaster flask of ointment, [38] and standing behind him at his feet, weeping, she began to wet his feet with her tears; and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. [39] Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner." [40] And Jesus answering said to him, "Simon, I have something to say to you." And he answered, "What is it, Teacher?"
[41] "A certain creditor had two debtors; one owed five hundred denarii and the other fifty. [42] When they could not pay, he forgave them both. Now which of them will love him more?" [43] Simon answered, "The one, I suppose, to whom he forgave more." And he said to him, "You have judged rightly." [44] Then turning toward the woman he said to Simon, "Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. [45] You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. [46] You did not anoint my head with oil, but she has anointed my feet with ointment. [47] Therefore I tell you, her sins, which are many, are forgiven little, for she loved much; but he who is forgiven, loves little." [48] And he said to her, "Your sins are forgiven." [49] Then those who were at table with him began to say among themselves, "Who is this, who even forgives sins?" [50] And he said to the woman, "Your faith has saved you; go in peace."

The Holy Women
--------------------------
[8:1] Soon afterward he went on through cities and villages; preaching and bringing the good news of God. And the twelve were with him, [2] and also some women who had been healed of evil spirits and infirmities; Mary, called Magdalene, from whom seven demons had gone out, [3] and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who provided for them out of their means.

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Commentary:

36-40. This woman, moved no doubt by grace, was attracted by Christ's preaching and by what people were saying about him.

When dining, people reclined on low divans leaning on their left arm with their legs tucked under them, away from the table. A host was expected to give his guest a kiss of greeting and offer him water for his feet, and perfumes.

41-50. In this short parable of the two debtors Christ teaches us three things--his own divinity and his power to forgive sins; the merit the woman's love deserves; and the discourtesy implied in Simeon's neglecting to receive Jesus in the conventional way. Our Lord was not interested in these social niceties as such but in the affection which they expressed; that was why he felt hurt at Simeon's neglect.

"Jesus notices the omission of the expression of human courtesy and refinement which the Pharisee failed to show him. Christ is 'erfectus Deus, perfectus homo' ("Athanasian Creed"). He is perfect God, the second person of the Blessed Trinity, and perfect man. He comes to save, not to destroy nature. It is from him that we learn that it is unchristian to treat our fellow men badly, for they are creatures of God, made in his image and likeness (Gen 1:26)" (St. J. Escriva, "Friends of God", 73).

Moreover, the Pharisee was wrong to think badly of this sinner and of Jesus: reckoning that Christ did not know anything about her, he complained inwardly. Our Lord, who could read the secret thoughts of men (which showed his divinity), intervened to point out to him his mistake. True righteousness, says St Gregory the Great (cf. "In Evangelia Homiliae", 33), is compassionate; whereas false righteousness is indignant. There are many people like this Pharisee: forgetting that they themselves were or are poor sinners, when they see other people's sin they immediately become indignant, instead of taking pity on them, or else they rush to judge them or sneer at them. They forget what St Paul says: "Let any one who thinks that he stands take heed lest he fall" (1 Cor 10:12); "Brethren, if any man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness [...]. Bear one another's burdens, and so fulfill the law of Christ" (Gal 6:1-2).

We should strive to have charity govern all our judgments. Otherwise, we will ea- sily be unjust towards others. "Let us be slow to judge. Each one see things from his own point of view, as his mind, with all its limitations, tells him, and through eyes that are often dimmed and clouded by passion.... Of what little worth are the judgments of men! Don't judge without sifting your judgment in prayer" (St. J. Escriva, "The Way", 451).

Charity and humility will allow us to see in the sins of others our own weak and helpless position, and will help our hearts go out to the sorrow of every sinner who repents, for we too would fall into sins as serious or more serious if God in his mercy did not stay by our side.

"It was not the ointment that the Lord loved", St Ambrose comments, "but the affection; it was the woman's faith that pleased him, her humility. And you also, if you desire grace, increase your love; pour over the body of Jesus Christ your faith in the Resurrection, the perfume of the holy Church and the ointment of charity towards others" ("Expositio Evangelii sec. Lucam, in loc.").

47. Man cannot merit forgiveness for his sins because, since God is the offended party, they are of infinite gravity. We need the sacrament of Penance, in which God forgives us by virtue of the infinite merits of Jesus Christ; there is only one indispensable condition for winning God's forgiveness--our love, our repentance. We are pardoned to the extent that we love; when our heart is full of love there is no longer any room in it for sin because we have made room for Jesus, and he says to us as he said to this woman, "Your sins are forgiven." Repentance is a sign that we love God. But it was God who first loved us (cf.1 Jn 4:10). When God forgives us he is expressing his love for us. Our love for God is, then, always a response to his initiative. By forgiving us God helps us to be more grateful and more loving towards him. "He loves little", St Augustine comments, "who has little forgiven. You say that you have not committed many sins: but why is that the case? [...] The reason is that God was guiding you [...]. There is no sin that one man commits, which another may not commit also unless God, man's maker, guides him" ("Sermon", 99, 6). Therefore, we ought to fall ever more deeply in love with our Lord, not only because he forgives us our sins but also because he helps us by means of his grace not to commit them.

50. Jesus declares that it was faith that moved this woman to throw herself at his feet and show her repentance; her repentance wins his forgiveness. Similarly, when we approach the sacrament of Penance we should stir up our faith in the fact that it is "not a human but a divine dialogue. It is a tribunal of divine justice and especially of mercy, with a loving judge who 'has no pleasure in the death of the wicked; I desire that the wicked turn back from his way and live' (Ezek 33:11)" (St. J. Escriva, "Christ Is Passing By", 78).

1-3. The Gospel refers a number of times to women accompanying our Lord. Here St Luke gives us the name of three of them – Mary, called Magdalene, to whom the risen Christ appeared beside the holy sepulchre (Jn 20:11-18; Mk 16: 9); Joanna, a lady of some position, whom we also meet among the women who went to the tomb on the morning of the Resurrection (Lk 24:10), and Susanna, whom the Gospel does not mention again. The role of these women consisted in helping Jesus and his disciples out of their own resources, thereby showing their gratitude for what Christ had done for them, and in cooperating his his ministry.

Men and women enjoy equal dignity in the Church. Within the context of that equality, women certainly have specific characteristics which must necessarily be reflected in their role in the Church: "All the baptized, men and women alike, share equally in the dignity, freedom and responsibility of the children of God…. Women are called to bring to the family, to society and to the Church, characteristics which are their own and which they alone can give – their gentle warmth and untiring generosity, their love for detail, their quick-wittedness and intuition, their simple and deep piety, their constancy. . . . A woman's femininity is gen- uine only if she is aware of the beauty of this contribution for which there is no substitute – and if she incorporates it into her own life" (St. J. Escriva, Conversations, 14 and 87).

The Gospel makes special reference to the generosity of these woman. It is nice to know that our Lord availed himself of their charity, and that they responded to him with such refined and generous detachment that Christian women feel filled with a holy and fruitful envy (cf. St. J. Escriva, The Way, 981).

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.