The Woman Taken in Adultery

Adultery was a terrible and shameful sin for the Jews. It was on a par with idolatry since both involved the breaking of a sacred vow of fidelity either to one’s God or to one’s spouse.  Because of the potentially destructive nature of the offence in a small tight-knit community, adultery was a capital offence - though only for the woman. Since the story of Adam and Eve, the woman was always seen as the instigator of temptation, luring her ‘poor defenceless’ male partner into sin. Adultery was also regarded with great severity by the early Christian communities where it was considerably more difficult for an excommunicated adulterer to work his way back into the fold by penance than it was for a murderer.

The purpose of the story, it seems to me, is to show that there is a sin far worse than adultery: hypocrisy and, one could add, another that has become popularly known as Schadenfreude, gloating over another person’s shame and misfortune, the sort of thing the red top newspapers delight in. In the guise of being shocked and horrified by another’s sin, onlookers enjoy the misfortune and discomfort of the sinner in the safe knowledge that their own sinful and shameful behaviour is unlikely ever to be uncovered to public view. It is precisely this set of attitudes that Jesus so skilfully exposes in the story. When he says: “Let him who is without sin among you be the first to throw a stone at her”, it is as if he turns a distorting mirror towards the crowd and they gradually come to see themselves as they really are, in all their spiritual ugliness, and to understand that Jesus knows them to the very depth of their souls. They realise that they are no better, possibly even far worse, than the woman who stands accused of adultery. If her crime merits the death penalty, what of their own?

In this story, the only one who is without sin did not judge and did not condemn. How much less may we who are sinners judge, condemn or look down on those who, like us, are sinful and imperfect. Tolstoy once wrote: ‘there is nothing more important in life than compassion for a fellow human being’. This is what Jesus teaches us in today’s story. Let us learn from it and do likewise.

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Crosses and images may be veiled as we are entering “Passiontide”.

If there are no catechumens, The Readings of Year A may be used as an alternative, with or without the proper Preface for the 5^th Sunday of Lent. The Mass Antiphons and Prayers are those of 5^th Sunday of Lent.

If there are catechumens, the Gospel of Year A must be used, along with the proper Preface for the 5^th Sunday of Lent. The other readings of Year A may be used. The rite of the 3^rd Scrutiny takes place after the Homily using RCIA paras 158-163. The Antiphons and Prayers are those of the Ritual Mass for the Third Scrutiny (Missal pg1180) with interpolations into the Eucharistic Prayer for godparents and catechumens (Missal pg 1178). After the Scrutiny, the General Intercessions and Creed may be omitted “for pastoral reasons” (see RCIA para. 164). If so, extra general intercessions should be added to those laid out in the Scrutiny (see RCIA para161). Catechumens may be dismissed or called to remain after the Scrutiny. Which option do you think is best?

NOTE ON THE GOSPEL: The account of the woman accused of adultery does not occur in most early manuscript traditions. It may have been a kind of floating oral tradition that finally found its place in a later edition of John’s Gospel. Whatever the origins, it has had a very ancient pedigree in the development of the cycle of readings to be read at Mass. Today’s Gospel occurs only once in the entire four volume lectionary we use, namely on 5^thSunday of Lent, Year C. If the readings of Year A are used today, either by choice or by direction, then the account of the woman accused of adultery might never be heard in church! When not read, on Sunday, it may, however, be read at Mass on the Monday following. Why do you think this inspirational text is so “tucked away”?

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Fifth Sunday of Lent

CCC 430, 545, 589, 1846-1847: Jesus manifests the Father’s mercy
CCC 133, 428, 648, 989, 1006: the surpassing wealth of knowing Christ
CCC 2475-2479: rash judgment

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Note: These hymns have been chosen from different sources.

All that I counted as gain (The Love of the Lord) (L905)

All ye who seek a comfort sure (CFE31, L212, LHON127, TCH133)

Be still and now I am with you (CFE69, L968, LHON163)

Love divine, all loves excelling (CFE398 L801, LHON461, TCH244)

Praise my soul the King of heaven (CFE602, L807, LHON576, TCH258)

Key

CFE - Celebration Hymnal for Everyone

L – Laudate

LHON – Liturgical Hymns Old and New (Mayhew, 1999)

TCH – The Catholic Hymnbook (Gracewing)