Category Archives: Saints

“Go, Tell My Brethren”

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“The myrrhbearing women, at the break of dawn, drew near to the tomb of the Life-giver. There they found an angel sitting upon the stone. He greeted them with these words: ‘Why do you seek the living among the dead? Why do you mourn the incorrupt amid corruption? Go, proclaim the GOSPEL to his disciples.” (Paschal Matins) (Detail from a larger 18th cent. Resurrection icon; photo by S. Morris)

“How filled with bliss were these women who, taught by the angel’s account, were found worthy to announce the triumph of the resurrection to the world and to proclaim that the sovereignty of death, to which Eve became subject when she was seduced by the serpent’s speech, had been utterly destroyed! How much more blissful will be the souls of both men and women equally, when, aided by heavenly grace, they have merited to triumph over death and enter into the joy of a blessed resurrection, while the condemned have been struck with trepidation and well-deserved punishment on the day of judgment!” (excerpt from Homily II.7, St. Bede, Homilies on the Gospels, vol. 2, translated by Martin and Hurst)

The knowledge of the gospel, the “good news,” depends on the preaching of the women who came to the tomb and discovered that Christ had risen. The angel at the tomb sent them back to preach the good news to the male apostles who were still hiding after the Crucifixion, frightened and alone. If the women had said nothing, no one would have ever heard that Christ had destroyed Death. Their participation in the divine plan of salvation was critical. All subsequent Christian experience depends on them having gone to the tomb and then telling everyone what had happened there.

We see a contrast between Eve and the Virgin Mary, the second Eve–just as Christ is the Second Adam–insofar that Eve was confronted by a (fallen) angel and chose to defy God, bringing Death into the world while the Virgin Mary was confronted by an angel (Gabriel) and chose to cooperate with God to bring true Life into the world. (Read more about this in St. Irenaeus of Lyons.) We can also see a contrast between the Myrrhbearing Women and Eve insofar that Eve hid from God in a garden and was given an apron of fig leaves to hide her nakedness while the Myrrhbearing Women stepped forward to meet the Risen Christ in a garden and were able to “put on Christ” (Galations 3:27) to remove their sinfulness.

St. Bede says something similar in another homily, where he contrasts the several Myrrhbearing Women to the one woman (Eve): “You see that several [women], instructed by the angels, proclaim that the death which one woman, seduced by the devil, had brought upon the world was now destroyed. One woman, coming [out of the garden] opened a path [that led away] from heavenly joys; many, coming back from their present exile, gave the information that the gate had now been unbarred for regaining the heavenly fatherland.” (Homily II/10, p. 94)

The stars of Orion’s belt in the night sky are sometimes called “the Three Marys” or “the Myrrhbearing Women;” these same stars are sometimes called “the Magi,” and identified with the Wise Men who came to visit the Christ Child. This association demonstrates the similar roles of the Myrrhbearing Women and the Magi in the Easter/Christmas stories as they were Outsiders (women and pagan philosophers) who were responsible for proclaiming the good news, the gospel, of Christ to the world.

“She Loosed Her Hair While Judas Bound Himself With Wrath”

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This stained glass window depicts the sinful woman anointing Jesus’ feet in Simon’s house. The woman’s hair is long and hangs loose, an artistic way of indicating that she was thought to be especially self-indulgent and hedonistic. The window was made in Germany in 1899.

The sinful woman who anoints the feet of Jesus is commemorated by many churches during Holy Week. She anoints Jesus’ feet with very expensive perfume, wipes them with her hair, but is criticized and rebuked for “wasting” the perfume rather than spending the many on assisting the poor. Christ defends her, pointing out that the poor will always be available to be assisted but that he will not always be so available. He promises that the woman and what she did will be remembered wherever the Gospel is preached.

In some versions of the Gospel story, everyone present criticizes the woman. In other versions, Judas is the loudest or only critic. In the liturgical hymnography of Holy Week, we sing that “she loosed her hair while Judas bound himself with wrath,” i.e. that although her hair was loose–an indication of wild self-indulgence and lack of self control–it was Judas who was the one who was the one who lacked any self-control. He was tied in knots by his wrath and jealousy while she found freedom in untying her hair to wipe the feet of Christ. Appearances can deceive. In this episode, a sinful woman kisses Christ’s feet as the disciple prepares to give a kiss of betrayal. His behavior is filled with the stench of wickedness while the stench of her past is transformed by repentance.

Kurt Vonnegut once suggested that Jesus’ response might better be translated as: “Judas, don’t worry about it. There will still be plenty of poor people left long after I’m gone.” Jesus is being sarcastic, pointing out the hypocrisy of Judas and the critics of the woman who are really more interested in the money than the poor. One blog suggests that Jesus “is reminding Judas about Deuteronomy 15 and challenging his own lack of generosity. Isn’t it ironic how we can be full of zeal for compassion to the poor in the abstract, and yet be so ungenerous to those specific individuals in need that God has placed before us?”

Medieval Greek and Syrian Christian poets explore this woman’s inner emotions and thoughts in liturgical hymns for Holy Week. She has heard the words of Christ, which fill the air with sweetness just as drops of perfume fill a room with fragrance. She longs for salvation, for contact with Christ in a complex tangle of love and remorse for her past deeds. She remembers the prostitute Rahab in the Old Testament because she showed “hospitality” to the Jewish spies preparing to attack Jericho; “hospitality” is a euphemism for both her sexual services to the spies and her political betrayal of her home town that enable the Jewish attackers led by Joshua to overcome the town’s defenses. The woman in the New Testament hopes that her demonstration of love for Christ will be accepted as Rahab’s hospitality was.

But the poets contrast their own unrepentant sinfulness with the repentant but anonymous woman. They do not repent even though they know the whole Gospel story, which was more than what the woman knew. The unrepentant poets stands in for the congregation who hear the poetry sung in church: they know the Gospel story as well and do not repent either. This self-accusation of both poet and congregation is the first step toward repentance and righteousness. Because the woman was forgiven, the poet and congregation can hope for forgiveness as well–especially during the celebration of the Holy Week services.

A contemporary Coptic icon of the sinful woman anointing Jesus’ feet at Simon’s house shows the now-empty jar of expensive perfume discarded as she wipes Jesus’ feet with her hair.

Want to know more about Eastern Christian thought about the sinful woman who anoints Jesus’ feet and wipes them with her hair? See a contemporary Coptic Christian blog here. You can read Scenting Salvation: Ancient Christianity and the Olfactory Imagination, a fascinating account of early Christian attitudes toward scents and fragrance by Susan Ashbrook Harvey. You can also read more about the woman who anointed Christ in Liturgical Subjects: Christian Ritual, Biblical Narrative, and the Formation of the Self in Byzantium by Derek Krueger.

“Remember me, O Lord, in your kingdom!”

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These two Russian icons from the 18th-19th centuries depict Dismas, the “Good” Thief, as he stands about to be the first to enter the newly-opened gates of Paradise. In the top image, he is carrying the cross on which Jesus was crucified which is his “passport” that proves to the angels guarding the gates that they should allow him to enter. (We also see the prophets Enoch and Elijah inside the walls of Paradise, as they are the two Old Testament figures who never died.)

In the gospel of St. Luke, one of the thieves crucified with Christ rebukes the other thief for mocking Christ: “We deserve the punishment we have received. He has done nothing to deserve this!” This penitent thief then begs Jesus, “Lord, remember me when you come in your kingdom!” Jesus responds by promising this “good” thief that they will be together in Paradise that very day. (This episode was understood by many early Christian preachers to reverse Adam’s expulsion from Paradise, which was also understood to have happened on a Friday afternoon after Adam had become a thief by stealing the fruit from the Tree of Knowledge. The good thief was also praised because he admitted his fault, unlike Adam, and took responsibility for his actions.)

The penitent thief was later assigned the name Dismas in the 4th century Gospel of Nicodemus; his name “Dismas” was adapted from a Greek word meaning “sunset” or “death.” The other thief’s name is Gestas. Dismas dies shortly after Christ himself. Christ is about to descend into Hell to liberate the captives there but first sends Dismas ahead of him to Paradise. (Dismas is called a pioneer in some sermons because he was the first to enter Paradise.)

Early Christian preachers and teachers saw Dismas as one of them, a Christian, who demonstrated Christian practices, beliefs, and virtues. Dismas was a repentant sinner. Indeed, the early preachers understood Christ’s promise –“Today you will be with me in Paradise!”–as a promise made to all repentant sinners, not just Dismas. Because this promise is made to all Christians, the plea of Dismas–“Remember me, O Lord, in your kingdom!”–became a common prayer among Christians. This cry became especially popular as a prayer before receiving Holy Communion, the celebration of the Kingdom of God already present among us.

Dismas is also seen as convert and martyr–an important role model in the time when most Christians were adult converts or faced the possibility or martyrdom for their faith. Dismas on his cross, like St. Paul on the road to Damascus, had a sudden flash of insight and understood who Christ was. Dismas, unlike St. Peter, confessed his faith in Christ when it would have been much easier to stay silent. Although he was executed for his crimes rather than his faith, Dismas was understood to be a martyr because he was a witness (martyr in Greek) for the truth of Christ’s identity who showed other Christians how to suffer under torture and die for the Truth.

Eastern Christians still use the cry of Dismas–“Remember me, O Lord, when you come in your kingdom!”–not only before Holy Communion but as a refrain when singing the Beatitudes at weekday services. Every encounter with God, whether in personal or liturgical prayer or when serving the poor/hungry/sick/needy, is a chance to experience the Kingdom of God here and now. Dismas shows us all how to recognize God in unlikely or unexpected places and to jump at the opportunity to repent, to turn our lives around, in order to be with Him.

Interested in reading more about Dismas? I heartily recommend As the Bandit Will I Confess You: Luke 23:39-43 in Eary Christian Interpretation by Mark Glen Bilby.