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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.

Cyril's main interest seems to have been in the relationship between Christ's human and divine natures, while Pulcheria's was in Mary herself. He may only have attained the support of the Empress insofar as his theological commitments overlapped with her desire to promote the cult of the Virgin Mary as a form of imperial civic religion.

Even if three centuries of outsider status and intermittent persecution had tested the endurance of individuals and communities, coping with the patronage of a newly Christian emperor posed a challenge. The challenge was all the more threatening for its moral complexity. Was it right for the churches to accept the Emperor's favour, knowing full well that if they did so, they also tacitly accepted his right, so evident in all other aspects of life in the Roman Empire, to call the shots?

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.

In many early Christian sources, if a man behaves stupidly it is because he is a fool, while if a woman does so it is seen as typical of her sex. Many readers will wonder why women were so passionate in working for a cause that seems often, on the face of it, to have taken an unnecessarily demeaning tone in speaking of women.

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.

Mary is no theologian in an academic sense. But as Luke tells the story, she and Elizabeth are the first theologians of a new faith. Their gift is an intrepid willingness to look for God's purpose in their own and one another's lives. If they are blood kin, they are also kindred spirits, helping to build up one another's strength and courage.

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.

The disciples have lost their beloved teacher and when he returns to console them, he reminds them that he has already given them, in the shared breaking of bread, a way to conjure his presence among them again and again.

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.

The instinctive attraction of the daughters of high society to noble ideals was probably reinforced by an idea that, in dedicating themselves to the Church, they could escape the sometimes grim realities of marriage. It was not only the problem of volatile husbands raised in a society that prized aggressive masculinity and constant pregnancy; there was also the painful fact that only a few of the numerous babies would survive to adulthood. Against these harsh realities, the new monastic communities offered an appealing alternative, a rigid but somehow delicious atmosphere similar to that of a girls' boarding school. To a virgin, this must have seemed attractive, and to a teenage Roman widow weighing the dangers of a second marriage, it must have seemed positively utopian. And, of course, there was the chance to do good work. We should not underestimate the delight that these women found in being able to pool their resources in trying to better the lot of the city's poor.

The new ideal of virginity and widowhood opened up a new era of sympathetic collaboration between men and women, and for male-female friendship. By establishing a category of women who were understood to be off-limits with respect to romantic entanglements, writers like Gregory were able to support and even celebrate a feminine version of Christianity without being afraid to seem as if they had fallen under the influence of feminine charms.

Yet in Paul's letters we can hear something more than his own genius: an echo of female voices, of conversations over the years with the women of the Aegean cloth trade who were his close collaborators. During this long fellowship, the apostle has not only been talking to women: he has been listening.