In the new joint project of CTA and FutureChurch promoting Women in Church Leadership (WICL), a key ingredient is grassroots education about the radical inclusivity of Jesus' own behavior towards women. Here is an excerpt from the pamphlet, "Jesus and Women," written by project director, Sr. Chris Schenk, as part of the WICL education/organizing packet. (See box above.)

Women had no official religious or leadership roles in first century Judaism. In a country ruled by the religious elite, this rendered them invisible and powerless Š to nearly everyone but Jesus who, as the Gospels show, had a special love for those discounted by others. His behavior toward women, even viewed through the androcentric lens of the Gospel texts, is remarkable. Jesus welcomed women into his closest discipleship:

"After this he journeyed through towns and villages preaching and proclaiming the good news of the kingdom of God. The Twelve accompanied him, and also some women... Mary called the Magdalene, ...Joanna, the wife of Herod's steward Chuza, Susanna, and many others who were assisting them out of their means." (Lk 8:1-5).

Women were not named in ancient texts unless they had social prominence. The clear implication in this text is that wealthy women underwrote the Galilean mission.

Jesus welcomed female disciples into his entourage to learn the ways of God, along with the male disciples. This was highly unusual since women normally didn't speak to men in public, much less travel with them.

Throughout the Gospels, we see Jesus challenge deep seated patriarchal assumptions: that only women bear the burden of sexual sin; that Samaritan and Canaanite women are to be shunned and discounted; and that prodigal sons are to be disowned. Instead, men are challenged to own their complicity in adultery; the Samaritan woman becomes a missionary bringing her whole town to belief in Jesus; the Canaanite woman's fierce love for her daughter succeeds in broadening Jesus' own horizons as to whom the Good News is sent; and the wayward son is welcomed home with a huge party thrown by a prodigal father.

Women's equal call to discipleship with their brothers is most evident in the Resurrection accounts, for it is upon the testimony of women that the proclamation of the Resurrection depends. All four Gospels show Mary Magdalene, Joanna, Mary the Mother of James and Joses, Salome and the other women disciples accompanying Jesus to his death; anointing and burying his body; viewing the empty tomb; and finally experiencing his risen presence. That the message of the resurrection was first given to women is regarded by biblical scholars as the strongest proof for the historicity of the resurrection accounts. Had these texts been fabricated by overzealous male disciples, they would never have included the witness of women in a society which rejected them as legal witnesses. At first, the apostles did not believe their message. And still today, some male disciples refuse to hear the good news if it is proclaimed by women.