Sunday’s Readings: Wisdom 1:13-16, 2:23-24; Ps. 30:2, 4-6, 11-13; 2Cor. 8:7, 9, 13-16; Mk. 5:21-43
My wife, Peggy, is a radical feminist. As director of the Women and Gender Studies Program at Berea College in Kentucky, she has always been so.
Whenever we discuss world issues, my tendency is to trace their roots to capitalism. Peggy’s is to find their origins in patriarchy. Capitalism itself, she says, is founded on patriarchy. Until we realize that and address the influence of patriarchy, nothing can really change.
She goes on. Ironically, patriarchy has men making decisions for women on issues that impact females much more directly than males – matters such as contraception, maternity leave, funding for childcare, abortion, wage disparity between men and women, the Equal Rights Amendment, and wages for housework. All of that, she adds, has to change.
I find Peggy’s logic and criticism compelling. This morning’s gospel reading indicates that Jesus would too.
In fact, the gospels in general show Jesus himself to be a radical feminist. In addressing specifically female issues, he favored women who spoke for themselves and courageously exercised their own initiative. Jesus even praised women who disobeyed laws aimed against them precisely as women. He ended up preferring the disobedient ones to females who were passive captives of the religious patriarchy. To repeat: we find an example of such radical feminism on the part of Jesus in today’s reading from the Mark’s gospel.
First of all, consider Mark’s literary strategy. In today’s reading he creates a “literary sandwich” – a “story within a story.” The device focuses on two kinds of females within the Jewish faith of Jesus’ day. In fact, Mark’s gospel is liberally sprinkled with doublets like the one just described. When they appear, both stories are meant to play off one another and illuminate each other.
In today’s doublet, we find two women. One is just entering puberty at the age of 12; the other has had a menstrual problem for the entire life span of the adolescent girl. (Today we’d call her condition a kind of menorrhagia.) So, to begin with the number 12 is centralized. It’s a literary “marker” suggesting that the narrative has something to do with the twelve tribes of Israel – and in the early church, with the apostolic leadership of “the twelve.” The connection with Israel is confirmed by the fact that the 12-year old in the story is the daughter of a synagogue official. As a man in a patriarchal culture, he can approach Jesus directly and speak for his daughter.
The other woman in the doublet has no man to speak for her; she has to approach Jesus covertly and on her own. She comes from the opposite end of the socio-economic spectrum from the 12-year old daughter of the synagogue leader. The older woman is without honor. She is poor and penniless. Her menstrual problem has rendered her sterile, and so she’s considered technically dead by her faith community.
Her condition has also excluded her from the synagogue. In the eyes of community leaders like Jairus, the petitioning father in the story, she is “unclean.” (Remember that according to Jewish law, all women were considered unclean during their monthly period. So, the woman in today’s drama is exceedingly unclean. She and all menstruating women were not to be touched.)
All of that means that Jairus as a synagogue leader is in effect the patriarchal oppressor of the second woman. On top of that, the older woman in the story has been humiliated, exploited, and impoverished by the male medical profession which has been ineffective in addressing her condition.
In other words, the second woman is the victim of a misogynist religious system which, by the way, saw the blood of animals as valuable and pleasing in God’s eyes, but the blood of women as repulsively unclean.
Nonetheless, it is the bleeding woman who turns out to be the hero of the story. Her faith is so strong that she believes a mere touch of Jesus’ garment will suffice to restore her to life, and that her action won’t even be noticed. So, she reaches out and touches the Master. Doing so was extremely bold and highly disobedient to Jewish law, since her touch would have rendered Jesus himself unclean. She refuses to believe that.
Instead of being made unclean by the woman’s touch, Jesus’ being responds by exuding healing power, apparently without his even being aware. The woman is cured. Jesus asks, “Who touched me?” The disciples object, “What do you mean? Everybody’s touching you,” they say.
Finally, the unclean woman is identified. Jesus praises her faith and (significantly!) calls her “daughter.” (What we therefore end up finding in this literary doublet are two Jewish “daughters” – yet another point of comparison.)
While Jesus is attending to the bleeding woman, the first daughter in the story apparently dies. Jesus insists on seeing her anyhow. When he observes that she is merely asleep, the bystanders laugh him to scorn. But Jesus is right. When he speaks to her in Aramaic, the girl awakens and is hungry. Mark records Jesus’ actual words. The Master says, “Talitha Kumi,” i.e. “Wake up!” Everyone is astonished, and Jesus has to remind them to feed her.
What does all the comparison mean? The doublet represented in today’s Gospel addresses issues that couldn’t be more female – more feminist. The message here is that bold and active women unafraid of disobeying the religious patriarchy will save our world from death. It will awaken us from our death-like slumber.
“Believe and act like the bleeding woman” is the message of today’s Gospel. “Otherwise our world will be for all practical purposes dead.”
Could this possibly mean that feminist faith like that of the hero in today’s Gospel will ultimately be our salvation from patriarchy? Is our reading calling us to a world led by women rather than the elderly, white, out-of-touch men who overwhelmingly claim hold elective office?
My Peggy would say yes.
Today’s Gospel, she would say, suggests that it’s time for men to stop telling women how to be women – to stop pronouncing on issues of female sexuality whether it be menstruation, abortion, contraception, same-sex attractions, or whether women are called by God to the priesthood.
Correspondingly, it’s time for women to disobey such male pronouncements, and to exercise leadership in accord with their common sense – in accord with women’s ways of knowing. Only that will save our world which is currently sick unto death.
Talitha Kumi! It’s time to wake up.
2 thoughts on “Jesus Was a Radical Feminist: Homily for 13th Sunday in Ordinary Time”
I look forward to reading Peggy’s guest blog.
Patriarchy and misogyny are forms of oppression. Anything less than unconditional Love is deeply problematic.