Woman Who Anointed Jesus?

The Four Gospels Each Have a Story of a Woman Who Worships Jesus

  1. There is a tale of a woman anointing Jesus with costly perfume in each of the four gospel accounts of Jesus’ life—Matthew, Mark, Luke, and John—but the specifics change from one version to the next in each.
  2. It’s possible that this occurs on four different instances in succession.
  3. Alternatively, it might be the same scenario with a few minor facts changed.
  4. Alternatively, it might be anywhere in the middle.

Matthew and Mark’s Version

  1. The stories in Matthew and Mark are nearly identical, with the main variation being who blames the lady for squandering valuable perfume: Matthew claims it is the disciples, while Mark claims it is the disciples.
  2. Mark claims that it is a group of individuals.
  3. Matthew and Mark are almost certainly covering the same incident.
  4. In these texts, the woman anoints the head of Jesus with oil.
  5. Some believe that this is a symbolic preparation for what he is going to go through: his death, burial, and resurrection, among other things.

John Says

  1. The lady who anoints Jesus is identified as Mary, the sister of Martha and Lazarus in John’s account; however, the woman’s identity is unknown in the other three accounts.
  2. In many ways, John’s version is similar to Matthew’s and Mark’s, with the exception of one significant difference: this lady anoints Jesus’ feet rather than his head, as in the other two narratives.
  3. In addition, John only mentions one individual who is critical of her: Judas Iscariot.
  4. Last but not least, John claims that Martha is hosting a feast in Jesus’ honor, leading us to believe that it is taking place at her home, although Matthew and Mark claim that Jesus is hanging out at Simon the leper’s house.
  5. Some believe that anointing Jesus’ feet symbolizes preparing him for his mission, and that this is the case.

Luke’s Account of the Woman Who Anoints Jesus

  1. The most significant difference is seen in Luke’s version.
  2. First and foremost, he refers to her as an immoral woman, which is something that is not even hinted at in the other three narratives.
  3. Following that, his version takes place in the home of a Pharisee.
  4. His name is Simon, but there is no indication that he is a leper.
  5. And, like with the other three versions, there is no mention of it being present in the Bethany version.
  1. In Luke’s account, a lady approaches Jesus as he sits at the supper table and approaches him from behind.
  2. She falls on her knees at his feet, her tears expressing regret for her deeds.
  3. Her tears fall on him, and she dries his feet with her hair after they have been wet.

After that, she sprays his feet with her perfume.In this version, the lady is not the one who receives censure, but rather Jesus.The Pharisee believes that Jesus should have realized that the lady who was touching him was a sinner before touching her.Despite the fact that his host did not wash his feet, Jesus praises the lady for doing so.

  • She is then released from her obligations to God when he forgives her numerous transgressions and affirms her salvation faith.
  • Luke’s account differs sufficiently from the others that it is most likely a different incident.
  • Take, for example, the extravagant devotion lavished on Jesus.
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What Really Counts

  1. The number of times this event occurred is immaterial; whether it occurred once, twice, three times, or even four times is immaterial.
  2. In addition, it makes no difference where the incident occurred or who was engaged.
  3. That which really matters is the worship lavished on Jesus.
  4. This woman or these ladies have a genuine understanding of how to adore Jesus.
  5. May this paragraph serve as an example for us to follow.
  1. Get your hands on a copy of Women of the Bible, which is available in several formats, including e-book, print, hardback, and audiobook.
  2. For Peter DeHaan, writing about biblical Christianity is a way to challenge traditional religious beliefs and live a meaningful life.
  3. By viewing Jesus through the lens of Scripture, he hopes to find a new way to follow Jesus that is free from the baggage of made-up customs and useless activities.

More information may be found in his books, blog, and weekly email updates.

The Unnamed Woman With the Alabaster Jar

  1. As far as our perceptions of Bible women go, how did we go from sinner to whore?
  2. This harsh phrase is used solely to draw attention to the false dichotomy that has been given to Bible women, and it is not intended to imply that any woman should be subjected to this name.) Luke 7:36-39 describes a lady who approaches a house where Jesus is eating with her damaged and crying body.
  3. Using her hair to wipe the oil and tears off his feet, she anoints them with a kiss.
  4. The males in attendance are talking about her as if she isn’t even present.
  5. They are angered by the fact that a ″sinner″ is in their midst.
  1. With reference to the mystery woman’s character in our contemporary environment, it is simple to interpret her as ″promiscuous.″ Christians have historically had a proclivity to read Bible women’s non-specific sin as sexual immorality, and female promiscuity is frequently inferred from the text without any support from the text itself.
  2. A classic illustration of our desire to identify and humiliate Bible women is seen in the tale of Jesus’ anointing by an anonymous woman in the book of Luke.
  3. Sometimes Bible professors go beyond suggestion and assert categorically that the anonymous lady was unquestionably a prostitute—again, despite the absence of any specific scriptural proof to support their claim.

Speakers frequently assert that no one would have touched the nameless woman, so exacerbating the controversy surrounding her anointing of Jesus.A footnote in the NASB refers to her as ″immoral,″ and there is a great deal of discussion about her character.On her shoulders have been heaped all sorts of presumptions concerning the source of her ″poor reputation.″ But what is the true story here?Mary, whose brother Lazarus was ill, anointed the Lord with ointment and washed His feet with her hair, was the Mary who did all of this″ (John 11:2).

  • According to the commonly accepted chronology of Jesus’ career, the anointing of the apostles took place sometime after Jesus resurrected Lazarus from the dead but before the execution of Jesus.
  • Because Luke’s Gospel does not include a chronological account of Jesus’ life and career, it is plausible to assume that event occurred later in Jesus’ mission than previously believed.
  • The identical event is told in John’s Gospel, and the unidentified lady is identified as Mary, the sister of Martha and Lazarus, according to the Gospel of John.
  • According to some academics, the unidentified lady’s position as a sexually disgraced woman, a prostitute, is so unquestionable that the unnamed woman in Luke 7 must be a distinct woman from the Mary who appears in John’s comparable account.
  • This results in two conflicting parallel gospel stories, which would imply the following: 1.
  • On two different occasions, Jesus was invited to a Pharisee’s home for supper by his host.
  • 2.
  • On both instances, Jesus was invited by a Pharisee who went by the name of Simon.
  • A lady entered during both meals and anointed Jesus by pouring oil on his feet, which was the first of two occasions.
  • 4.
  • In Luke’s narrative, the woman who anointed Jesus with oil is a sexually disgraced prostitute, but the lady who anointed Jesus with oil in John’s account, which is an altogether different event, is a revered disciple of Jesus.
  1. It’s not out of the question that two women anointed Jesus with oil, according to some scholars.
  2. However, making such an assumption is implausible.
  3. In Luke’s tale, the nameless lady is thought to be a prostitute, however in John’s version, she is identified as Mary.
  4. However, if these two verses do really relate to the same lady, Mary, we must reexamine our preconceived notions about the woman who anointed Jesus’ feet with oil.
  1. Examine Mary in further detail….
  2. The story of Lazarus’ death and resurrection includes a confrontation between Mary and Jesus, who was angry that he had not come to help her brother.
  3. She then went back to her place of grieving.
  4. He was extremely upset by the fact that she didn’t grasp who Jesus truly was, and he grieved as a result of it.
  1. Then he requested that he be transported to Lazarus, who he then revived from the grave.
  2. That moment was missed by Mary, who had been seated at the feet of the Master and had been lauded for choosing the better choice.
  3. But then she witnessed the miracle of Lazarus’ resurrection, something she will never forget.
  4. Mary answered by kneeling at Jesus’ feet once more, this time with a greater comprehension of who he actually was than she had previously.

She performed a great act of faith by breaking a pricey container of perfume and anointing Jesus with it.She sobbed at his feet, which was a magnificent display of humility on her part.She washed his feet with her own hair, which was a wonderful act of remorse on her part.Crowds came after hearing about Jesus’ actions in regard to Lazarus.When Jesus allowed such a ″sinful lady″ to come close to him, Simon, the Pharisee, became embarrassingly ashamed.The reason why Mary is referred to as ″sinful″ in Luke’s story is not explained.

  • Jesus, on the other hand, challenged Simon about his preconceived notions about Mary.
  • As part of his encouragement, Jesus told Mary that she should preserve the remaining oil in her possession until the day of his burial, with the assurance that she would be present to anoint him once more.
  • During the time when Jesus was carried off the crucifixion and put in a tomb, ″Mary Magdalene and another Mary, who was sitting across the grave, were present″ (Matthew 27:61).
  • Mary was most likely holding the same alabaster jar that she had used to anoint Jesus at Simon’s house when he appeared.

She was poised and ready to anoint her savior once more.To have been among the first ladies to learn of his resurrection was an incredible honor.Not only was the believer who anointed Jesus before his execution a nameless woman with no prior criminal record, but she also had a history of sexual transgression.Her name was Mary, and she was a devout disciple of Jesus.It is not honest to cast another woman in that part since we are having difficulty reconciling two different versions of the same woman.

  • The nameless lady in Luke’s account did not appear out of nowhere with a jar of oil, intending to spontaneously pour it on the Teacher who would later be identified as the Messiah.
  • No, she had a specific objective in mind: to anoint her savior.
  • Mary’s tale pushes us to look at Scripture with new, unbiased eyes and to reassess traditional Christian teaching regarding women in light of her experience.
  • In the same way as Mary did, women can gain knowledge at the foot of the Messiah.

We may participate in his ministry in the same way that Mary did.And when we fall short and miss the actual nature of Jesus, we may come to him without feeling guilty.And, like Mary, we will come to terms with our situation and discover hope.This is the third installment of a series of articles examining what Christians have been taught about women in the Bible.Read part 1, Rahab the Righteous, and part 2, Deborah the Judge and Jael the Just, before continuing on to part 3.

Read Female and Male in Four Anointing Stories for additional information on this subject.

Unrestrained Love: The Story of the Sinful Woman Who Anointed Jesus

When Jesus enters the house of Simon the Pharisee, he is anointed with a wicked woman’s perfume. The narrative, which may be found in Luke 7:36-50, teaches Simon, as well as all future Bible readers, an essential lesson.

Question for Reflection

  1. In order to redeem you from your sins, Christ gave his life on the cross.
  2. How about you?
  3. Is your answer to him filled with humility, thanks, and uninhibited love, just like this woman’s was?
  4. As a lavish show of love and worship, the wicked woman poured out her precious alabaster jar of costly perfume in front of everyone.
  5. She grasped the ultimate significance of the Lord’s sacrifice.
  1. What are some of the ways you show your love, dedication, and gratitude to Christ for his supreme sacrifice?

Story Summary

  1. While his public ministry, Jesus Christ met opposition from the religious group known as the Pharisees.
  2. This opposition lasted throughout his whole public mission.
  3. However, Jesus accepted Simon’s invitation to supper, presumably in the hope that this man, like Nicodemus, might be receptive to the good news of the gospel.
  4. The home of Simon was visited by Jesus, and an anonymous lady ″who had led a wicked life in that town″ learnt about it and brought with her an alabaster jar of perfume.
  5. She walked up behind Jesus, tears streaming down her face, and wiped the soles of his feet with her tears.
  1. Afterwards, she cleansed his feet with her hair, kissed his feet, and sprayed his feet with the costly perfume.
  2. Simon was well-acquainted with the woman and her controversial past.
  3. He was appalled that his distinguished visitor would allow a wicked lady to come close to him.

He questioned Jesus’ position as a prophet because the Nazarene should have been well-aware of her whereabouts and activities.The opportunity presented itself for Jesus to educate Simon and the other people in the audience with a brief parable: ″Two individuals owed money to a specific moneylender.″ One owing him five hundred denarii, the other fifty, and the other fifty owed him nothing.″ (This is what Jesus said.) ″Because neither of them had the financial means to pay him back, he forgiven both of their debts.Which of them will be the one who will love him the most now?″ (Luke 7:41-42, New International Version) ″The one who had the larger debt forgiven,″ Simon responded.Jesus agreed with me.

  • Then Jesus made a comparison between what the lady did well and what Simon did incorrectly: ″Do you see this woman?
  • The door opened and I walked into your home.
  • Despite the fact that you did not provide me with any water for my feet, she soaked my feet with tears and wiped them with her hair instead.
  • You did not kiss me, but this woman has not stopped kissing my feet since the moment I walked in the door.
  • Even if you did not put oil on my head, she has sprayed perfume all on my feet.″ (Luke 7:44-46, New International Version) At that point, Jesus informed them that the woman’s numerous sins had been forgiven since she had loved much.
  • He went on to say that those who are forgiven little love little.
  • Turning to face the lady once again, Jesus assured her that her sins had been forgiven.
  • The other guests were perplexed as to who Jesus was and why he was able to pardon sins.
  • ″Your faith has saved you,″ Jesus told the lady, and she was free to leave.
  • (Luke 7:50, New International Version)
See also:  What Do Jewish People Believe About Jesus

Life Lessons

It was expected that a guest would be greeted with a warm kiss, foot washing, and aromatic oil in ancient Middle Eastern hospitality.Simon didn’t bother with those marks of respect.As Jesus pointed out, the lady was both aware of her transgressions and grateful for the pardon she had received.

The Pharisee, on the other hand, was spiritually haughty, feeling that he possessed no faults that needed to be atoned for.Throughout this parable, the sinful woman responds to the Lord’s appeal for faith, whilst the self-righteous Pharisee fails to recognize his own need for it.Faith in Jesus Christ and forgiveness are available to anybody who is in need of God’s divine grace, including the most rejected, outcast, and scandalous persons on the face of the planet.

Points of Interest

This narrative is sometimes mistaken with a similar account of a woman anointing Jesus’ feet, which may be found in Matthew 26:6-13, Mark 14:3-9, and John 12:1-8, and which is described in Matthew 26:6-13.However, in that episode, the meal is held at the residence of Simon the Leper.In the first century, the name Simon was a particularly popular Jewish given name.

In reality, Jesus had two Simons among his apostles: Simon Peter and Simon the Zealot, both of whom were named after the biblical figure.The meal at Simon the Leper’s house took place at Bethany, and John identifies the lady as Mary, the sister of Lazarus, whom Jesus had resurrected from the dead earlier in the day.There is no mention of sin in this passage.After all is said and done, in Luke’s tale, the woman anoints Jesus out of pure love.About a week before his crucifixion, Mary of Bethany anoints him in preparation for his approaching burial.A number of Bible historians have incorrectly identified the lady in Luke’s tale as Mary Magdalene, despite the lack of evidence to support this claim.

In spite of the fact that Jesus expelled seven devils from Mary Magdalene, the Bible never links possession with wrongdoing.Furthermore, the idea that Mary Magdalene was a former prostitute was a medieval fiction that was not supported by Scripture.Alabaster was a white, marble-like stone that was widely used in Israel’s construction.Originally, it served as a container for ointments and fragrances, with the top being sealed with wax to prevent the contents from evaporating.

  • The first century was a time when women were regarded in low regard, but Jesus frequently used them as examples of faith during his public ministry.

Sources

  • What is an alabaster box?, by J.W. McGarvey and Philip Y. Pendleton
  • What is the Fourfold Gospel?, by J.W. McGarvey and Philip Y. Pendleton

The Women Who Anointed Jesus

The title ″the ladies″ (plural) refers to the four different ways in which the four gospels describe the account of Jesus’ anointing of the apostles. Let’s take a look at each of the four stories.

The gospel of John
  • Living in the Story, which is included in this week’s readings, focuses on John’s method of recounting the story in chapter 12: Mary of Bethany is the lady in question, and she is the sister of Martha and Lazarus.
  • Mary anointed Jesus’ feet with fine nard, ″a costly perfume,″ and then cleaned them with her hair, a provocatively personal deed.
  • The anointing acted as a catalyst for Judas’ treachery, propelling the story forward to that point.
  • According to John’s narrative, the story is set immediately after the death of Lazarus, which is described in chapter 11. Included in his account is Jesus’ interaction with this same Mary, as well as her sister Martha’s powerful statement of resurrection faith.
  • Because the tale takes place right before Jesus’ crucifixion, John’s Jesus specifically states that the anointing has something to do with ″the day of his burial.″
  • The narrative continues with the following strange tidbit of information:

…the chief priests also intended to put Lazarus to death, because it was because of him that many Jews were deserting and coming to believe in Jesus, according to the Scriptures.

The gospel of Luke
  • There is another narrative about Mary and Martha that Luke gives us, but it is not a story about anointing. Take, for example, Luke 10:38-42, where Jesus gently chastised Martha for her ″worries and diversions,″ while the master complimented Mary for ″sitting at his feet and listening,″ and promised them that such a decision ″will not be taken away from her.″ However, when Luke narrates the narrative of Jesus’ anointing, he makes no mention of Mary of Bethany or her role in the event. Instead, this woman is a sinner who has broken into the home of Simon the Pharisee to seek refuge. It is not clear where the narrative takes place, however it does not appear to take place in Bethany.
  • The nameless lady brought an alabaster container of ointment, which she mixed with the anointing of her own tears before bringing it to the altar.
  • In the same way as John did, she dried his feet with her hair, but she also kissed Jesus’ feet, making her account much more personal than John’s.
  • By the way, Luke gives us a glimpse inside Simon’s thoughts: ″If this guy were to be a prophet, he would know what type of woman she is — a sinner.″
  • In response to the occurrence, a parable about a creditor who forgives his debts is triggered. ″So, who do you think would be more in love? What is more important: being forgiven a huge debt or being forgiven a minor debt?″
  • Like many parables, the answer raises further questions: is it the mourning widow or the judgemental guy in this narrative who owes the ″larger debt″?
  • who is the ″bigger debtor″ in this story?
  • After the lady has confessed her sins, Jesus speaks words of forgiveness and blessing to her: ″Your sins are forgiven.″ Your faith has saved you
  • you may now depart in peace.″
  • In contrast to the other three gospels, Luke situates the event early in Jesus’ career on the earth. His depiction of additional female companions who accompanied Jesus and provided for him as he traveled and taught follows immediately after.
The gospel of Mark
  • In Mark’s tale, an anonymous lady came to Simon’s house to anoint Jesus’ feet, but in this version, Simon is referred to as ″the leper.″ Taking place in Bethany, at the conclusion of Jesus’ mission, the story begins with a lady bringing ″an alabaster jar of extremely expensive ointment of nard.″
  • It is the lady who anoints Jesus’ head in Mark’s account
  • however, Mark does not refer to her as ″a sinner.″
  • Mark does not specifically identify Judas as the one who was enraged, but rather ″those who were there″ were the ones who expressed displeasure with the action’s wastefulness.
  • Jesus makes a direct connection between her anointing and his own burial.
  • And then there are these well-known grace words from Jesus:

Truly, I tell you, wherever the good news is spread across the world, the story of what she has accomplished will be shared in her honor.

The gospel of Matthew
  • When a lady from Bethany comes to the house of Simon the leper, the Gospel of Matthew follows Mark’s account pretty closely: ″She presented him with an alabaster jar containing a very expensive ointment,″ she says.
  • When the lady anointed Jesus’ head, the ones who complained ″the waste″ were really Jesus’ own followers
  • Jesus rebuked them, saying, ″Why are you bothering the woman?″ The assistance she has provided me has been excellent.″
  • This anointing was connected to Jesus’ burial
  • the blessing was repeated in the Gospel of Matthew: ″wherever the good news is broadcast throughout the entire globe, what she has done will be remembered in remembrance of her.″
  • Following Mark’s example, Matthew immediately transitioned into the tale of Judas’ intention to betray Jesus.

As we read through the Bible as part of our Living in the Story initiative, we frequently notice these types of contrasts.

Different versions of the same story are not to be taken as contradictions.

They are also not illustrations of distinct geographical perspectives.(This is the story of the famous four persons who stood on four corners and described the same accident.) For example, the well-known blind guys who describe the elephant from various angles (truck, tail, legs, and so on).Each of the four gospels reveals theological disagreements and a wide range of interpretations supplied by knowledgeable, serious scholars of Scripture who are contemplating the timeless mystery of the birth of Christ.

Theological viewpoints such as these are comparable to the experience of the Church in our own day.As an example, have a look at the theological and Christological differences that exist between Roman Catholics and Eastern Orthodox; Southern and American Baptists; United Methodists and Pentecostals.This is a broad range that is totally comprehensible.)

One More Thing

It seems to me that some Christians claim that our society’s acceptance of poverty and homelessness is justified by referencing Jesus’ comments from this short story: ″You always have the poor with you…″ 12:8 (John 12:8 NASB) (also Mark 14:7 and Matthew 26:11) They see these comments as an endorsement of the current state of poverty.They claim that poverty is unavoidable, that it is a natural element of the world’s structure, and that it is an insurmountable reality.Some even argue that Jesus’ comments demonstrate that poverty is God’s will since he said it is.

It’s a bizarre perspective.

Part of this view is derived from a long-standing tradition that has its roots in a warped prosperity gospel, which is discussed more below.According to this line of thinking, ″God helps those who assist themselves,″ and a person’s poverty merely ″proves″ that they are lazy and have a lack of will strength and character.In American Christianity, the argument is frequently made that charity is the obligation of the Church and of individuals, rather than the responsibility of the state or the government.

However, this approach ignores the cultural structures and governmental policies that are often responsible for the creation and perpetuation of poverty.This approach emphasizes the importance of individuals while downplaying the importance of group power and accountability.We have done significant harm to the real message of the Bible because we have read the Bible from the standpoint of community rather than from the perspective of individual rights and privileges as we have done in the contemporary day.

These women in our story are poor and yet their gift to Jesus is an opulent gesture.
  • Traditionally, it has been characterized as ″wasteful,″ ″frivolous,″ and ″senseless.″ However, in God’s economy, abundant astonishing grace is never a waste of time or resources. It is with wild abandon that the ladies pour out their anointing. They sanctify the moment with their generous love. They worship Jesus with their extravagant display of generosity.
  • It is the act of giving that brings about grace. It is to the act of giving that we have been called. We have no influence over how the donation is accepted.
  • We have no way of knowing how the donation will be used.
  • We must not make the assumption that someone is deserving of our consideration.

We are just obligated to contribute.To show grace in abundance is to be generous.In the same way as God does.

It is God who causes his sun to rise in both places: on the bad and on the good, and on the righteous and on the unjust.5:45 (Matthew 5:45) In this manner, our contributions to God – and now to others in Christ’s name – should mirror something of God’s own rich and luxurious method of gift-giving.Indeed, I tell you, just as you did it to one of the least of them, you have now done the same thing to me as well.Matthew 25:40 (KJV) Week 32’s readings from Living in the Story are now available.1 Kings 1-11; 2 Chronicles 1-9; 3 Kings 1-11 Scripture: Psalm 1; Psalm 48; Psalm 49 1 Timothy 12:1 John 12:1 Charlotte currently resides in Paris, Texas, where she blogs.It was while working on her PhD degree at Brite Divinity School in Ft.

Worth that she came up with the idea for Living in the Story.She is ordained in the Christian Church (Disciples of Christ).Charlotte also maintains a blog at CharlotteVaughanCoyle.com, where she writes about the intersections of faith, politics, and culture.View all of Charlotte Vaughan Coyle’s blog entries.

The Woman (Women?) Who Anointed Jesus ‹ First Presbyterian Winter Haven

Truly, I tell you that everywhere this Good News is preached throughout the entire globe, what she has done will be remembered and celebrated in her honor.Matthew 26:13 (KJV) The distinctions and similarities of this interaction, which appears in all four gospels, were brought to your attention when you read the biblical reading for today.In the Gospels of Matthew, Mark, and Luke, the lady is just described as a woman; but, in the Gospel of John, she is identified as Mary, sister of Martha and Lazarus, and she is the one who anoints Jesus with oil.

Although Bethany is listed as the site in Matthew, Mark, and John’s gospels, the town or hamlet is not mentioned in Luke’s gospel.At Matthew and Mark, the action takes place in the home of Simon the leper, while in the Gospel of John, the anointing takes place in the home of Lazarus, Martha, and Mary.While Bethany is the setting in three gospels, the action takes place in Simon’s home in two.According to the gospels of Matthew and Mark, the expensive ointment/perfume is poured on Jesus’ head.Jesus’ feet are anointed in the gospels of Luke and John.It is suggested in Matthew, Mark, and John that the ointment or perfume may have been sold and the revenues used to help the poor instead of being given to them.

As recorded in Matthew and Mark, Jesus acknowledges that the woman has rendered a valuable service to Him by anointing Him in preparation for His death and burial.Although the lady only anoints Jesus’ feet with her tears in Luke’s account, the woman does so in both Luke and John’s as well as in Matthew.While both Matthew and Mark serve as a reminder that the impoverished are always with us, the anonymity of the lady in Matthew is particularly appreciated.The Gospels of Mark and Luke teach us to contribute without expecting to be recognized for our generosity.

  • I also enjoy that we are encouraged to minister to the impoverished whenever we have the chance and the resources to do so, which I think is wonderful.
  • Prayer O Lord, assist us to give liberally to the needy among us, constantly keeping in mind that as we minister to them, we are demonstrating our love and concern for You and Your children.
  • Please assist us in setting the proper priorities so that we may make wise decisions amid the many things vying for our attention.
  • We pray in the name of Jesus Christ.
  • Amen.

Anointing of Jesus – Wikipedia

Mary Magdalene is typically represented holding an ointment jug, an allusion to Jesus’ anointing with the oil of gladness.Several incidents, such as the anointing of Jesus’ head or feet, are mentioned in the four gospels.Jesus is anointed by Mary of Bethany, the sister of Martha and Lazarus, on Holy Wednesday during Holy Week, according to the accounts in Matthew 26, Mark 14, and John 12.

The event takes place in Bethany, a village in Judaea located on the southeastern slope of the Mount of Olives, on the eve of the Feast of the Transfiguration.The incident in Luke is centered on an unknown wicked woman and takes place in the northern area, as Luke 7 reveals that Jesus was ministering in the northern districts of Nain and Capernaum at the time of the occurrence.Aside from the honorific anointing with perfume, which appears in other writings from the historical period, using long hair to dry Jesus’ feet, as described in John and Luke, is not documented anywhere else and should be viewed as an unusual gesture.There has been a great deal of discussion about the identity of the woman, the location, the timing, and the message.

Gospel accounts

According to Matthew 26, Mark 14, Luke 7, and John 12, an event (or series of events – see debate below) took place.Matthew and Mark are remarkably similar in their personalities: Matthew 26:6–13 (NASB) An alabaster container of extremely expensive perfume was brought to Jesus’ attention when he was in the home of Simon the Leper, and she lavished it on his head as he was reclined at the table.When the disciples realized what had happened, they were furious.

″What is the point of this waste?″ they inquired.It was possible that this perfume could have been sold for a great price and the proceeds donated to the destitute.Jesus, who was well aware of this, remarked to them, ″What are you doing harassing this lady?She has done something very wonderful for me.Poor people are something you’ll always have on your side, but I won’t always be there for you.When she put this perfume on my body, she was preparing me for burial, which is why she did it.

Truly, I assure you, everywhere this gospel is taught throughout the world, the story of what she has done will be shared as well, in her honor and remembrance.″ Mark 14:3–9 (KJV) He was in Bethany at the time, lying at the table at the home of Simon the Leper when a lady approached him with an alabaster jar filled with a very costly perfume made entirely of nard.She shattered the container and sprayed the perfume all over his face.One or two of those in attendance were muttering angrily to one another ″What is the point of wasting perfume?It might have been auctioned for more than a year’s earnings and the proceeds donated to the destitute.

  • Instead, it was thrown away.″ And they reprimanded her severely.
  • ″Leave her alone,″ Jesus instructed.
  • ″What’s the point of bothering her?
  • She has done something very wonderful for me.
  • You will always have the poor with you, and you will be able to assist them whenever you wish.
  • However, you will not always have me at your disposal.
  • She did the best she could with the resources she had.
  • She prepared my body for burial by sprinkling perfume on it the night before.
  • To be sure, wherever the gospel is taught across the world, what she has done will be shared as well, in her memory, and she will be remembered for her efforts.″ Luke 7:36–50 (KJV) In response to an invitation from one of the Pharisees to have supper with him, Jesus went to the Pharisee’s home and reclined at the dinner table.
  • When a wicked lady in that town discovered that Jesus was eating at the Pharisee’s house, she made her way there with an alabaster jar of perfume in her hand.

During the time she remained behind him at his feet sobbing, she began to soak the soles of his shoes with her tears.Afterwards, she cleaned their faces with her hair, kissed them, and sprayed them with perfume.After noticing this, the Pharisee who had invited him thought to himself, ″If this guy were a prophet, he would be able to tell who is touching him and what type of woman she is—that she is a sinner.″ ″Simon, I have something to tell you,″ Jesus said when he responded.″Tell me, teacher,″ he demanded emphatically.″Two individuals owed money to a certain moneylender.

One owed him five hundred denarii, while the other owed him fifty centimeters.He forgiven both of their debts because neither of them had the financial means to pay him back.Which of them will be the one who will love him the most now?″ ″I presume the one who had the larger loan forgiven,″ Simon responded.″You have made an accurate assessment,″ Jesus responded.

  1. Afterwards, he turned to face the lady and addressed Simon as follows: ″Do you happen to observe this woman?
  2. The door opened and I walked into your home.
  3. Despite the fact that you did not provide me with any water for my feet, she soaked my feet with tears and wiped them with her hair instead.

You did not kiss me, but this woman has not stopped kissing my feet since the moment I walked in the door.Even if you did not apply oil on my head, she has sprayed perfume all on my feet.As a result, I assure you that her numerous misdeeds have been forgiven, as seen by her immense affection.

However, whomever has been forgiven little, loves little as a result of their forgiveness.″ Afterwards, Jesus told her, ″Your sins have been forgiven.″ ″Who is this person who even forgives sins?″ the other guests began to speculate among themselves.″Your faith has saved you,″ Jesus told the lady, and she was free to leave.12:1–8 (John 12:1–8) Approximately six days before the Passover holiday, Jesus traveled to Bethany, where Lazarus resided, whom Jesus had resurrected from the grave six days before the holiday.

  • In Jesus’ honor, a meal was hosted at this location.
  • Meanwhile, Lazarus was among those seated around the table with him, serving as his server.
  • When Mary had finished, she took around a pint of pure nard, a costly perfume, and poured it on Jesus’ feet, wiping his feet with her hair in the process.
  • Furthermore, the perfume enveloped the entire house with its scent.
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The objection came from one of his students, Judas Iscariot, who was eventually to betray him and was subsequently executed ″Why wasn’t this perfume sold and the proceeds sent to the less fortunate?It was worth the equivalent of a year’s earnings.″ Not because he was concerned about the needy, but rather because he was a con artist who used to take advantage of the situation by taking what was put into the money bag and putting it in his own pocket.″Leave her alone,″ Jesus said in response.″That she should keep this perfume until the day of my funeral was the intention of the gift.Although the impoverished will always be a part of your community, you will not always have me.″

Description

Location

A number of possible places where women are claimed to have anointed Jesus in some fashion have been identified: Mark, Matthew, and John all identify Bethany as the location where the incident occurred.The Gospels of Mark and Matthew specifically mention that it took place at the home of Simon the Leper.According to Luke 7:36, Jesus had been invited to a meal at the home of Simon the Pharisee, who had invited him.

Luke 7:39 makes it clear that the sinful woman was a resident of the town/city (Greek: v v, en têi pólei) where Jesus was staying; the preceding narrative of the Raising of the son of the widow of Nain (7:11–17) makes it clear that this polis (which can be translated as ‘town’ or ‘city’ in English) was Nain; and the preceeding narrative of the Raising of the son Nain is referred to as a polis three times in Luke 7:11–17, twice in verses 7:11 and once in verse 7.As an example, the nameless location where Mary and Martha dwell in Luke 10:38–42 is described in verse 10:38 as a ‘village’ (Greek: kómé), indicating that it is a community of people.As a result, Luke linguistically links the immoral woman to the (bigger) town/city of Nain, while distinguishing the nameless location of Mary and Martha as a (smaller) hamlet.As a result, most modern scholars agree that the sinful woman in Luke 7 lived in Nain, while Luke 10’s Mary lived in a village somewhere else in Galilee, and John 11–12’s Mary lived in Bethany, Judea.There is no reason to believe that the sinful woman in Luke 7 was also named ‘Mary,’ and there is no evidence that she was.In conclusion, the hosts who welcome Jesus into their home appear to be four distinct persons in each of the four stories: Simon the Leper is included in Mark and Matthew, Simon the Pharisee is featured in Luke 7, Martha is featured in Luke 10, and Lazarus of Bethany is featured in John 11–12, respectively.

Mary of Bethany

The city of Bethany is mentioned as the setting for the accounts in Matthew 26, Mark 14, and John 12, among other places.The woman is identified as Mary, the sister of Martha and Lazarus, according to John’s gospel.The criticism levelled at Mary for carrying out the activity is that she used an expensive ointment that might have been sold and the earnings donated to the needy instead of utilizing it.

According to the Gospels in Matthew, Mark, and John, Jesus associates the anointing with preparations for his burial, since he will be killed not many days later.

The sinful woman

Mary, the sister of Martha and Lazarus, is identified as the lady in John.In the Gospels of Mark and Matthew, she is not identified.The wicked lady in Luke’s account is an unknown character.

It takes place in the northern area because, according to Luke 7, Jesus was serving in the northern districts of Nain and Capernaum when the story takes place.The woman employs tears, as well as perfume, to make her point.The criticism thrown against Jesus in this tale is that he allowed a sinner to come close to him.Throughout the Gospel of Luke, Jesus makes a connection between the deed and the woman’s faults, his forgiveness, and the lack of hospitality shown by his host.

Conflation

Because of confusing or missing details between the authors’ versions of numerous events in the Gospels, readers and academics have come up with a variety of alternate interpretations.Generally speaking, the tales are believed to be separate occurrences, yet they have been jumbled in some instances, leading to the belief that Mary is a prostitute.A contributing factor to this is the existence of a number of women named Mary in the New Testament, which has resulted in the interpretation of Mary of Bethany as Mary Magdalene.

The specifics in each narrative help to explain the reasoning for two different events.At all four, there is a setting in a house for a supper, a woman, and costly perfume being put on Jesus, to which someone takes exception.In Luke’s narrative, however, the geographical site is not named as Bethany.In Matthew and Mark, the house belongs to Simon the Leper, however in Luke, the house belongs to a Pharisee by the name of Simon.Mary of Bethany is identified by John and Luke as ″a lady in that town who led an immoral life,″ which has traditionally been interpreted to denote a prostitute, although Matthew and Mark simply refer to ″a woman.″ The location of the anointing varied as too, with Mark and Matthew reporting that it was done over the head, whereas John and Luke describe anointing the feet and wiping them with hair instead.There are just a few small changes in the basic messages conveyed by the accounts in Matthew, Mark, and John, such as ″The poor will always be with you″ and ″She put perfume on my corpse beforehand to prepare for my burial.″ In Luke, however, statements on hospitality and forgiveness of sins are recorded that are not seen in the other gospel narratives.

Debate

The gospels of John and Luke diverge from Matthew and Mark in that they report that the anointing is applied to the feet rather than the head.It has been suggested that Luke is speaking about an altogether separate occurrence as a result of this, according to some.According to J.K.

Elliott, ″it is largely acknowledged among academics that all four narratives refer to the same occurrence.″ All four evangelists adapted the tale to their own ″.theological, and dramatic purpose.″, utilizing oral and written traditions to express their ″.own apologetic purposes.″, according to him, explaining the discrepancies.A lady who had been sinful throughout her life and who was sobbing anointed Jesus’ feet, according to Luke’s gospel.When her tears began to fall on Jesus’ feet, she wiped them with her hair, according to the gospel writer.The addition of the Parable of the Two Debtors in the middle of the event, which is unique to Luke’s rendition, is another distinguishing feature.It is possible to argue that this tale could not have taken place only a few days before the crucifixion because of the various events that followed in Luke’s gospel, but this cannot be proven.In John 12:1-8, she is referred to as Mary, and the text presupposes that she is Mary, Lazarus’ sister, because the text also refers to her sister Martha.

The woman’s conduct has historically been connected with Mary Magdalene, despite the fact that there is no biblical source that identifies her as such (she is mentioned by name for the first time, immediately following this episode, at the beginning of Luke chapter 8).According to Mark 14:3, the aroma described in his report was the purest of Spikenards..The implications of ″the poor you always have with you″ have also been debated.Some believe that Jesus is implying that what was done was not a choice between two moral acts, but rather a necessity, and that this would be no more criticized in Jesus’ day than a modern man purchasing a coffin for a loved one even though there are poor who could be fed instead.

  • According to author Kurt Vonnegut in his autobiographical novel Palm Sunday, he was called to preach on Palm Sunday in 1980 and chose the Gospel of John’s version of the anointing as the text for his sermon.
  • It was because he had ″seen so much un-Christian irritation with the poor spurred by the citation″ that he decided to do so; he questioned the translation, claiming it lacked the mercifulness of the Sermon on the Mount, and used the occasion to give his own translation of the passage.
  • The note to Mark 14:3–9 in the Scholars Version reads as follows: ″However, the disciples fail to grasp the significance of the situation, which Jesus clarifies: the woman has announced his coming death and burial.
  • When Mark has Jesus anticipate that this narrative would always be recounted in remembrance of a lady whose name he cannot remember, it must be an accidental irony on his part, right?″

In art

  • Christ’s feet are anointed by Mary Magdalene. The Ointment of the Magdalene, an illuminated book from around 1500. (Le parfum de Madeleine). James Tissot, about 1900
  • James Tissot, ca.

See also

  • Foot washing
  • Chrism
  • Life of Jesus in the New Testament

References

Notes

  1. Greek: three hundred denarii
  2. a denarius was the standard daily salary for a day worker in ancient Greece.
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Citations

  1. The anointing of Jesus is discussed in Hornsby 2009, pages 339–342. TextExcavation.com, accessed April 21, 2009. The original version of this article was published on February 8, 2012. Elliott 1974, pp.105–107.
  2. ″Luke 7:11 translations comparison″. Biblehub.com. Retrieved 27 January 2021.
  3. ″Luke 10 Study Bible″. Biblehub.com. Retrieved 27 January 2021. (2006). Social-scientific approaches to the Gospel of John’s accounts of Lazarus, Mary, and Martha. Fortress Press, Minneapolis, Minnesota, pp. 49–60. ISBN 9780800638306.
  4. retrieved on the 9th of December, 2020. Liz Curtis Higgs is a writer and actress (2004). Unveiling Mary Magdalene: Discover the Truth On a Not-So-Bad Girl from the Bible is a book about the life and times of Mary Magdalene. Colorado Springs, CO: Crown Publishing Group, p. 144, ISBN 9780307552112, accessed January 27, 2021. Losch, Richard R., et al (2008). All the People in the Bible: An A-Z Guide to the Saints, Scoundrels, and Other Characters in Scripture is an A-Z guide to the saints, scoundrels, and other characters in the Bible. ISBN 9780802824547 from Wm. B. Eerdmans Publishing, Cambridge, MA. 404 pages.
  5. Hornsby 2009, p. 339
  6. Mack, Burton L., and Vernon K. Robbins, Patterns of Persuasion in the Gospels (2008), pp. 85-106 ISBN 1-60608-220-5
  7. Vonnegut, Kurt, et al., eds., Patterns of Persuasion in the Gospels (2008), pp. 85-106 ISBN 1-60608-220-5
  8. Vonnegut, Kurt, e (1981). Palm Sunday, Dell Publishing Company, pp. 324–330, ISBN 0-440-57163-4. Anything that Jesus truly said to Judas was, of course, uttered in Aramaic and has passed down to us through the ages through the mediums of Hebrew, Greek, Latin, and ancient English. ″The poor you always have with you, but you do not always have Me,″ He may have added, or something along those lines. Perhaps a small nuance has been lost in the process of translation. I’d like to reclaim what has been taken away from me. Why? Due to the fact that I, as a Christ-worshiping agnostic, have witnessed so much un-Christian frustration with the poor, which has been fostered by the phrase ″For the poor always you have with you.″ If Jesus really did say it, it was a divine joke that was perfectly timed for the moment. It expresses everything about hypocrisy while saying nothing about the plight of the impoverished. Judas’ hypocrisy is a Christian jest, which permits Jesus to maintain civility with him while still chastising him for it. ‘Don’t be concerned about it, Judas. It seems likely that there will be lots of impoverished people around long when I am no longer alive.’ My own translation does not do any harm to the original language of Scripture. Their sequence has been somewhat altered, not only to make them more amusing given the circumstances, but also to better connect them with the teachings of Jesus Christ as he preached in the Sermon on the Mount. A mercifulness that will never waver or fade, according to the Sermon on the Mount

Works cited

Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8

  • 7 But when Jesus was in Bethany, he went to Simon the leper’s house,Leprosy was a name used to describe a variety of skin illnesses; see Leviticus 13″ href=″f1-″>1 and stayed with him.
  • 7 As he rested at the table, a lady approached him with an alabaster jar of extremely expensive ointment, which she poured over his head with a spoon.
  • The disciples were outraged upon seeing it, wondering, ″Why this waste of resources?″ Nineteenth, this may have been sold for a significant number of money and xgiven to the needy.″ 10 However, Jesus, who was aware of everything, replied to them, ″Why are you bothering the woman?
  • Because she has done something very wonderful for me.

Because you always have the poor with you, but ayou will not always have me with you, 11 b She has done this in order to prepare my body for burial, 12 so that I may be buried properly.13 Truly, I say to you, wherever cthis gospel is preached throughout the entire globe, what she has done will be remembered in her honor.″

Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8

  • Three times during his stay in Bethany, he stayed in the house of Simon the leper.Leprosy was a term used to refer to a variety of skin diseases; see Leviticus 13 ″In the middle of the meal, a woman approached him with an alabaster flask of ointment of pure nard, which was extremely expensive, and she broke the flask open and poured the contents over his head.
  • 4 There were those who were enraged, thinking to themselves, ″Why was the ointment squandered in such a wasteful manner?
  • 5 This ointment might have been sold for more than three hundred denarii if it had been of superior quality.
  • An hour’s salary for a laborer was worth one denarius.

″ href=″ f2- ″>2 and dgiven to the less fortunate.″ And they escorted her out of the building.6 But Jesus instructed them to ″leave her alone.″ What is it about you that makes her feel uncomfortable?She has done something very wonderful for me.7 Because you always have the poor with you, and you may do good for them anytime you feel like doing so.

However, you will not always be able to count on me.iShe has done everything she could; she has prepared my body for burial by anointing it beforehand.9 And really, I say to you, everywhere the gospel is preached in the entire globe, what she has done will be repeated in her honor and remembrance,″ says the Lord.″

A Sinful Woman Forgiven

  • 36 uOne of the Pharisees invited him to join him for dinner, so he walked inside the Pharisee’s home and sat down at the table.
  • When she learned that he was sitting at the Pharisee’s table, a woman from the city, who was a sinner, came over and brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wwiped them with the hair of her head, kissing his feet and anointing them with the ointment.
  • 39 ″If xthis guy were a prophet, he would have realized who and what type of lady this is who is touching him,″ the Pharisee who had invited him thought to himself as he observed what was happening.
  • Jesus then responded by saying to him, ″Simon, I have something to say to you.″ 40 In response, he stated, ″Say it, Teacher.″ ″A specific moneylender had two debtors,″ says the narrator.

One owed five hundred adenarii, the other fifty adenarii, and so on.42 bWhen they were unable to pay, he ccanceled the debts of both of them.″Which of them will be more in love with him now?″ 43 Simon responded, ″I assume it was for the person for whom he eliminated the greater loan.″ And he told him, ″You have made an excellent decision.″ When he saw the woman, he turned to face her and said to Simon, ″Do you see this woman?″ When I arrived at your home, you didn’t provide me with any water for my feet, but she wet my feet with her tears and wiped them with her hair instead.You did not kiss me when I entered the room, but she has not stopped kissing my feet since the moment I walked in.

Although you didn’t anoint my head with oil, the woman who anointed my feet with ointment has done so.47 As a result, I tell you that her crimes, which are numerous, have been forgiven since she loved much.″On the other hand, he who is forgiven little loves little.″ 48 And Jesus said to her, ″Your sins are forgiven,″ which means that she is pardoned.49 ″Who is this, who even forgives sins?″ they wondered between themselves or to others at the table with him.

href=″ f1-″>1 ″Who is this, who even forgives sins?″ they exclaimed.50 In response, he told the woman, ″Your faith has saved you; depart in peace.″

Mary Anoints Jesus at Bethany

  • 12 As a result, six days before the Passover, Jesus traveled to Bethany, where Lazarus was recuperating after being resurrected from the dead by Jesus.
  • 2 As a result, they hosted a supper for him there.
  • lMartha was the one who served, and Lazarus was one of the guests who sat with him at the table.
  • Three pounds (literas; one litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams″ href=″ f1-″>1 of costly ointment prepared from pure nard was taken by Mary, who anointed Jesus’ feet and cleaned his feet with her hair.

The scent flooded the room, filling it with a pleasant smell.4 5 However, Judas Iscariot, one of his followers (and the man who was ready to betray him), questioned, 5 ″Why was this ointment not sold for three hundred denarii?″ Denarii were the equivalent of a day’s salary for a laborer″ href=″ f2-″>2 and ngiven to the poor?nHaving charge of the moneybag, he used to help himself to whatever was placed into it, not because he cared for the needy.nHaving charge of the moneybag, he used to help himself to whatever was put into it.

href=″ f3-″>3 on the day of my burial, Jesus answered, ″Leave her alone so that she may keep itOr Leave her alone because she wanted to keep it.″ 8 ″You always have the poor with you, but you don’t always have me,″ says the king.

The Anointing Woman — Luke 7:36-8:3 — Kathleen Rushton’s Scripture Writings

  • Using biblical evidence, Kathleen Rushton demonstrates that the lady who anoints Jesus’ head in Simon the Pharisee’s home in Luke 7:36-8:3 is not the same woman as Mary Magdalene or Mary of Bethany, with whom she has been identified in the past.
  • What do you think of the surprised expressions of the two disciples on the left and right of the lady at the top of the stunning 1260 image of the Anointing of the Saviour’s head?
  • My pupils are doing it.
  • Their conclusion, following an analysis of the anointing lady episodes in the four gospels, is: ″Anointing Jesus’ head?

″I’d never heard anything like it before!″ The two accounts of a woman anointing Jesus’ head for healing as he approaches his impending death (Mt 26:6–13; Mk 14:3–9) are overshadowed in terms of interpretation and artistic representation.Mary of Bethany (Lk 12:1–8) and the woman considered a sinner who anoints Jesus’ feet (Lk 7:36–50) were the primary subjects of the study.Both traditions are represented in the Anointing.Sunday’s Roman Lectionary likewise takes precedence over the head-anointing custom, despite Jesus’ statements to the disciples that ″everywhere the good news is spread throughout the entire globe, what she has done will be remembered in memory of her.″ On Palm Sunday, the tale of Mark’s passion is told via his words (Year B).

Only Luke’s anointing lady is named in the Bible (Year C, 11th Sunday of Ordinary Time).The passage from Luke 8:1–3 has been inserted, which has contributed to her being associated with Mary Magdalene.Women in Ministry I’m going to start with a paragraph that is unique to Luke 8:1–3, in order to figure out who the anointed lady is for Luke.“[Jesus travelled] around towns and villages preaching and sharing the good news about the coming kingdom of God,” according to the Bible.

The twelve males, as well as a few ladies, were with him at the time.According to what we read, they ″had been healed of bad spirits and infirmities,″ seven devils had been expelled from Mary named Magdalene, and ″they had supplied for them out of their own resources.″ Many ailments were attributed to demon possession by the ancients.Demons can band together to form an evil seven (Lk 8:2; Mt 12:45).″Seven″ is a significant number and symbolizes frequency and strength (cf.Mk 16:9; Lk 11:26).A strong focus is placed on the magnificence of Jesus’ power throughout the text.

The interpretative tradition, on the other hand, was centered on Mary.The Greek word diakonein, which is translated as ″given,″ has a wide range of meanings.Throughout Luke’s gospel, it is used in reference to many people like Simon’s mother-in-law (Lk 4:39), Martha (LK 10:40), watchful servants (Lk 12:37), and Jesus’ admonition to his followers at the Last Supper (Lk 22:25–27).

  • It is used of women in Luke 8:1–3, although not in the context of the home, but rather in the public realm of missionary journey.
  • The women, including Mary, Joanna, and Suzanna, appear to be affluent sponsors of Jesus’ mission.
  • Joanna, the wife of Chuza, King Herod’s steward, possessed considerable riches and social standing.
  • In the book of Luke-Acts, the use of worldly wealth and discipleship are both mentioned.
  • Jesus advises against accumulating riches, narrates the story of the devoted poor, and urges some to forsake their possessions and come after him.
  • For some, the invitation to follow Jesus does not imply the abandonment of their possessions, but rather the opening of their homes and the sharing of their resources with the community.
  • Christians were well-known for their willingness to share everything (Acts 2:42–47; 4:32–37).
  • Mary, whose house the disciples congregated in Jerusalem (Acts 12:12), and Lydia, a trader of purple fabric are examples of these Lucan women’s character (Acts 16:14).
  • She is not the same as Mary Magdalene.
  • Since the time of Gregory the Great, one of the most prevalent errors in the Western Church has been the merger of multiple gospel women into a single character – Mary Magdalene, who is thought to be a sexual sinner.
  • According to the 1962 Marian Missal, the feast day of St Mary Magdalen, Penitent, is celebrated on July 22nd, and a brief blurb describes her as ″first a sinner, then converted by the Lord.″ She was standing near the crucifix.
  • Jesus appeared to her and appointed her as his representative to deliver the news of his resurrection to the apostles.
  • She is also identified as Lazarus’ sister in the Collect Prayer: ″Jesus, in response to her prayers, raised her brother Lazarus to life, after he had been dead for four days.″ The gospel reading for the day (Lk 7:36-50) further confounds her by comparing her to a different lady.

It is still possible to see this fusion and confusion of the sinner who anointed Jesus’ feet with Mary of Bethany and Mary Magdalene at the crucifixion and testify to the resurrection in the imagination, art, and preaching today.The 1969 Missal, which was produced as part of the Liturgical Reform of Vatican II, and the retranslated Missal have drastically different focuses on the same events (2010).The Proper Prayers for the feast refer to Mary Magdalene as the first person to whom Jesus imparted the ″joyful news of his resurrection,″ according to the Proper Prayers.The gospel tells the tale of Jesus’ resurrection and commission (Jn 20:1–2; 11–18), and it is the message of salvation.The Missals undo decades of sexualization and demonization of Mary Magdalene, which had taken place.They formally restore Mary Magdalene to her pre-Christian status of Apostle of the Apostles, which she had previously held.

  • As a result of the Eastern Church’s refusal to see her as a sexual sinner, she has been given the title ″Equal to the Apostles.″ What is the identity of the woman?
  • As far as we know, Luke is the only gospel writer to refer to the lady who anoints Jesus’ feet as &

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