Editorials
Commentary
Myrtle Langley
Luke 7: 36-47
Back in the 1980s, a church had commissioned a statue
of Jesus from Hugh Collins, who was serving a life sentence for
murder. He chose to depict Christ with the 'woman who was a
sinner'. Carved from ten tons of sandstone, the finished product
was considered to be one of the greatest works of art to come out
of Scotland in 20 years. Yet the church turned it down.
Why? Because Christ was naked. Usually, I reflected,
in our culture we tolerate nakedness in women but not in men.
Perhaps the church would have preferred a naked woman and a clothed
Christ - a portrait of a stereotypical prostitute or bimbo and a
sanitised Christ so beloved by the Church. Yet never had I seen
such a gesture of acceptance or such an expression of serenity and
love. I got the feeling that the artist knew more than most of us
about guilt and forgiveness.
The narrative of the woman and the story of the two
debtors are a superb example of setting and parable inextricably
intertwined. The parable is incomprehensible without its setting,
the narrative pointless without the image of the debtor.
A dinner party is in progress. Simon, the host, is
not only wealthy but a Pharisee and, therefore, religious. He has
heard of the popular young preacher and healer called Jesus,
believed by many to be a prophet, and has invited him to join his
guests. Yet, although he addresses him respectfully as 'Rabbi',
Simon does not extend to him the customary courtesies. Jesus does
not fail to notice.
The guests recline on low couches with their feet
behind them. It is likely the doors were left open to admit all
sorts of people, from beggars to the intellectually curious. Yet
neither Simon nor his guests are prepared for this particular
visitor. They recognise her as a notorious woman of the streets.
She takes up her place behind the prophet, with a jar in her hand
full of expensive perfume.
But before she gets a chance to open it, her tears
begin to fall onto Jesus' feet. She dries them with her hair,
covers them with her kisses and then pours the perfume over them.
Her act of extravagant love extends to Jesus the courtesies denied
him by Simon. It is the intruder and not the host who has been
drawn to the prophet and has recognised who he is.
The parable interprets what has happened. God is like
the creditor; the woman and Simon are the debtors. Love does not
earn forgiveness, but expresses its effect. The woman is not
forgiven because she loves much; she loves much because she is
forgiven much. Simon loves little, not because he has not been
forgiven, but because he has comparatively little to forgive.
Perhaps he does not know what it is like to feel forgiven.If the
story demonstrates the value of love and forgiveness, it also shows
that they are offered to all. Jesus makes clear that neither the
worthy nor the religious have any exclusive claim on God's favour.
Thus, the parable is an invitation to joy. Basic Gospel does
not set itself up in judgement over others, whether they be single
mothers, errant fathers, wayward politicians, warring clerics or
prostitutes. Basic Gospel offers love and forgiveness and a new
start for all. Basic Gospel offers new relationships in a new
community. Then, loved much and forgiven much, we shall go out to
love God with all our heart and to love our neighbours as
ourselves. Only this will put a heart back into the Church and the
'great' back into Britain. Only this will give due emphasis to the
needs and significance of both the individual and society.
This is an abridged version of a piece which
first appeared in April 1994. Find the full article in the
Third Way
archive.