Jesus relationship with women in Gospels

relationship with in the canonical gospels. The figure of is traditionally framed in a masculine context, that is, that of the twelve apostles. What does not always emerge is the female component that is well rooted in her following; in fact we find like Mary of Magdala, Giovanna wife of Cusa, administrator of Herod Antipa, Susanna and many others. The evangelist Luke spoke about them. This presence seems to generate scandal among contemporaries. ’ preaching on behalf of was more disconcerting. His teaching did not only question the Jewish cultural conceptions of the time but also the Roman ones, the Romans in fact ruled Palestine during the period in which the Messiah operated.

The everywhere was seen only as a tool for reproduction, and when preached the monogamy and the indissolubility of marriage, reactions were unleashed. The substantial equality he preached was inconceivable for the society of the time; a Jewish man could indeed marry more , but a wife could not have more husbands. A confirmation of this liberal and progressive attitude towards on the part of is provided by the episode of the prostitute defended by lynching; on this occasion the androcentric perspective is completely overturned through the forgiveness of the .

One of the most interesting episodes of how the Messiah treats is described by Luke. stops at the house of and Mary the sisters of Lazarus and begins to talk with the latter. When Marta takes back Mary because she does not help her with household chores, the Nazarene’s answer is very clear: , , you worry about many things, but only one is the thing you need. Mary chose the best part, which will not be taken from her. Speaking with her, elevates the to the same dignity as man. The is no longer an object of which man can dispose at will, but becomes an active, thinking subject, capable of understanding the secrets and mysteries of the word of , capable of reaching the highest faculties of the intellect and of the spirit. Even in the parables confers dignity on the , as shown by the parable of the who finds the drama.

Here projects in the image of . Luke recounts that the despised tax collector and some sinners had gathered around , and consequently the Pharisees and scribes complained. therefore recounts three parables, in which is deeply concerned about what has been lost. The first parable is that of the lost sheep in which the shepherd left the ninety-nine sheep to find the lost one ( is the shepherd). The second parable is that of the lost drama in which a has lost a coin (the is ). The third is that of the prodigal son (the father is ). It seems that wanted to include the female image deliberately, in front of all the scribes and Pharisees, who more than anyone denigrated . The revelation of to a , the Samaritan , is not accidental.

In the episode of the well this dialogue takes on a very important position. The said to him: I know that the Messiah (who is called ) must come; when he comes he will announce everything to us. said to her: It is I, I who speak to you! Its value is understood above all if it is compared with another verse present in the Gospel of Mark: Peter said to him: You are the . Then he strictly ordered them not to talk about him to anyone. Rarely did admit to being the Messiah, but more often, deliberately, he did not say he was; he ordered, even to those who knew, not to talk about it. Another important issue is that concerning who appears after the resurrection to a , Mary of Magdala, who had gone to the tomb to mourn the death of her master. are the first to believe that is resurrected and the first to announce it.

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