The end of the persecutions was, paradoxically, a source of disappointment for many Christians. In the new climate of imperial favour, bishops were increasingly at war with their congregations and with one another, arguing about matters ranging from the mundane to the mystical. Money was often at the root of the problem, and this was distressing.

But this does not take away the fact that Luke sees the frustrations women face, including the constant discipline of being quietly useful while others crowd in to take the more obviously attractive roles. Furthermore, he remembers Jesus as a teacher who was willing to recognize the value of women's contribution. Working in partnership with a man also protected the women from being bothered by other men who resented their independent activity or simply wanted to meddle. For the women of Galilee, Jesus was invaluable as a sympathetic male focal point around which their activity could be organized. The presence of such a person in their midst would have been a godsend even if the man in question had not been a miracle-worker.

In Luke's Gospel, Jesus is never unkind to the weak. He treats Martha with humiliating honesty, just as he would treat the male disciples.

The brief story of the supper at Emmaus carries within it a number of core principles of the Christian life as Luke understands it. First, the idea that one comes to know Christ through acts of generosity to other human beings. It is because of their kindness to a stranger that the disciples find the beloved teacher whom they had lost. Second, there is the idea that they can conjure his presence in prayer and in communal acts such as the breaking of bread - by remembering his life, death, and resurrection - even in an undistinguished house in an anonymous village. The simple acts of generosity and community in daily life are the acts that make real the living presence of Jesus.

It is an axiom of modern social psychology that the stories that tend to get repeated are the ones that somehow have the potential to strengthen the communities in which they are told, or to enhance the relationship between the teller and the hearer. This principle seems to be reflected in the stories that were handed down from the community around Jesus. Again and again, early Christian stories suggest that virtue is not enough. The lives of families and communities can only really flourish where virtue takes second place to love.