Although the first sinner on earth was a woman, many representatives of the fairer sex became revered in Orthodox faith. One can talk about their exploits for the love of the Lord God for a long time. A special place in Orthodox Church occupied by myrrh-bearing women who, fearing nothing, followed Christ.
Myrrh-Bearing Women - who are they?
The women who were the first after Saturday to come to the Tomb of Jesus Christ, who was resurrected, bringing him aromas and incense (myrrh) for the ritual anointing of the body are the myrrh-bearing women. The seven women featured in different scriptures, were faithful to Jesus Christ to the end, and they did not run away, like the disciples and apostles, leaving the Son of God to die on the Cross. Finding out who they are, the myrrh-bearing women, it is worth saying that they were not afraid to turn to Pontius Pilate so that he would allow him to take the body of Jesus for burial.
According to existing legends, early in the morning of the third day, the women came to the burial place with a prepared world. They were not afraid of guards and arrest, and therefore were rewarded by being the first to know and see the Resurrection of Christ. At first, the myrrh-bearing women did not believe what had happened, since Jesus was resurrected in another body, but when they heard his voice, they were convinced of the miracle. The story explaining what the myrrh-bearing women means is instructive in many ways. The main conclusion is that a loving heart is ready for much, even death.
Myrrh-Bearing Women - names
In fact, evangelists call different female names, but as a result of the analysis carried out by specialists and, taking into account the Holy Tradition, seven real persons can be identified. If you are interested in the names of the myrrh-bearing women, then remember the following names: Mary Magdalene, Mary of Cleopas, Salome, Joanna, Mary, Martha and Susanna. Each woman had her own unique life story, but they were brought together by a great love for the Lord God. There is no reliable information about other myrrh-bearing wives.
Lives of the Myrrh-Bearing Women
The Church presents the generally accepted lives of seven important women in Orthodoxy:
- Mary Magdalene. Before she met Christ, the woman led a sinful life, because of which seven demons settled in her. When the Savior expelled them, Mary repented and followed him, serving Him and the holy apostles. Based on availability large quantity mentions of this myrrh-bearing wife, we can conclude that she stood out among others for her faith and devotion.
- Joanna. Many holy myrrh-bearing women came to the Son of God after he performed some miracle, so Joanna followed Christ when he healed her dying son. Before this, she was a rich woman who did not follow the commandments of the Lord.
- Salome. According to church traditions, she was the daughter of the holy righteous Joseph the Betrothed. She gave birth to the apostles James and John.
- Maria Kleopova. It is believed that this woman is the mother of the Apostle James Alpheus and the Evangelist Matthew.
- Susanna. When figuring out who the myrrh-bearing women are, it is worth noting that not a lot of information is known about all women, for example, Susanna is mentioned once in a passage by the Apostle Luke, in which he talks about how Jesus traveled through cities to preach. Susanna was one of the wives who accompanied him. There is no other information about her.
- Martha and Mary. These are sisters who also had a brother - Saint Lazarus the Four-Days. They believed in Christ even before his resurrection. The Church believes that Mary was the woman who poured a pound of pure precious ointment on the head of Jesus, thereby preparing his body for burial.
How does the icon of the Myrrh-Bearing Woman help?
There are several icons that depict great women. They can be found in churches and bought for home iconostasis. Many are interested in what the myrrh-bearing wives pray for, and so the icons are an inspiration for praying women to perform feats of fidelity, peace and love. Before the image, you can ask for forgiveness for your sins, strengthening your faith and getting rid of existing temptations. Icons help to find a quiet and righteous life.
Myrrh-Bearing Women - prayer
Since great women for the Orthodox Church performed feats in the name of love for the Lord, prayer appeals are offered to them, just like to saints. The prayer to the myrrh-bearing women is a request for holy women to ask before the Lord for deliverance from sins and forgiveness. They turn to them to find love for Christ, as they themselves did. Regular prayer requests help soften and tender the heart.
Myrrh-Bearing Women - Orthodoxy
According to church canons, the day dedicated to holy women is analogous to March 8. The Week of the Myrrh-Bearing Women begins after Easter on the third week; it is worth pointing out that the word “week” means Sunday. On this holiday, women in ancient times always took communion, and then cheerful celebrations were held. The Holy Fathers say about myrrh-bearing wives that every woman on Earth is awarded such a title, since she brings peace to her family, gives birth to children and is the keeper of the hearth.
Myrrh-Bearing Women in the Modern World
Orthodoxy glorifies completely different qualities of women, for example, devotion, sacrifice, love, faith, and so on. Many have chosen a different path for themselves, focusing on other values, for example, fame, money, indifference, but there are exceptions. You can find many stories about how modern myrrh-bearing women glorify the Lord and live a righteous life. This includes nurses, volunteers, mothers of many children, whose love is enough not only for their children, but also for everyone in need, and other women who live for the benefit of others.
In our era, the Church is often accused of humiliating women, and Orthodox people point to the myrrh-bearing wives as one example (another example is the Mother of God) of the fact that the Church places women extremely high - so high that it is women who are the first to meet the Risen Christ. they turn out to be the first evangelists - while the disciples show skepticism and unbelief.
Let us remember the story of the Gospel: “That same day two of them went to a village sixty furlongs from Jerusalem, called Emmaus; and talked among themselves about all these events. And while they were talking and reasoning with each other, Jesus Himself drew near and went with them. But their eyes were kept, so that they did not recognize Him. He said to them: What are you talking about as you walk, and why are you sad? One of them, named Cleopas, answered Him: Are You really one of those who came to Jerusalem and do not know about what has happened in it these days? And he said to them: about what? They said to Him: What happened to Jesus of Nazareth, who was a prophet, mighty in deed and word before God and all the people; how the chief priests and our rulers delivered Him up to be condemned to death and crucified Him. But we hoped that He was the One who was to deliver Israel; but with all that, it is now the third day since this happened. But some of our women astonished us: they were early at the tomb and did not find His body, and when they came, they said that they had also seen the appearance of Angels, who said that He was alive. And some of our men went to the tomb and found it just as the women had said, but they did not see Him. Then He said to them: O fools and slow of heart to believe all that the prophets have spoken! (Luke 24:13-25)"
Male disciples turn out to be openly lacking in faith, “foolless and slow of heart.” They are not at all filled with enthusiasm - on the contrary, they are in deep despondency and disappointment - “but we thought it was...” At this time, it is women who show unshakable faith. It is they who turn out to be “Apostles to Apostles”; it is from them that the Apostles learn about the Resurrection. However, instead of responding with a jubilant “Truly He is Risen!”, the men simply do not believe - “and their words seemed empty to them, and they did not believe them. (Luke 24:11).” Strikingly anti-male text. One might assume that militant feminists had a hand in its writing.
However, we cannot assume this - and for a fairly obvious reason. The text, as established by scientists, was written in the 1st, and certainly not in the 21st century AD. In the 1st century A.D. there were no militant - or any - feminists. It would not occur to opponents to reproach the Church for being too patriarchal and belittling the feminine principle. The ancient world was so rigidly patriarchal, so anti-female, that it is difficult for us to imagine it. Pious Jews prayed every day with the words “Thank you, God, for not making me a woman,” but compared to the background of the pagans, this attitude still looked very benevolent. Still in Old Testament Eve is called a “helper,” “corresponding to man,” “the mother of all living,” and many biblical texts glorify godly women - housewives, mothers, wives, and even warriors and prophetesses. IN Greek mythology The first woman was not Eve, but Pandora. The same one from which the expression “Pandora’s box (or box)” entered all European languages. There are even complaints from the Greeks, dissatisfied with the fact that they cannot have sons without the help of women - it would be much easier to bring an offering to the temple and pick up the child the next morning, but no, you have to deal with women.
Nowadays, people can dream of a harmonious era of the “great goddess”, when people supposedly worshiped female deities, the status of women was high, and morals were meek and peaceful. You should not mock such dreams - they, albeit crookedly, reflect the longing for a lost paradise. But they have nothing to do with historical reality. The Athenians worshiped the goddess and lived in the most democratic society of that era - but at the same time, as the French historian Adre Bonnard writes, “in Athenian society, not only slaves did not have the right to enjoy the benefits of democracy. There were other human beings almost as despised as these: women" (André Bonnard, "Greek Civilization")
In our time, we can point to the highest honor bestowed upon the myrrh-bearing women as something that modern man would rather approve; after all, we live in a civilization shaped by almost two millennia of Christianity. But then, when the sermon of the Apostles was first heard, when the Holy Apostle and Evangelist Luke wrote his Gospel, the fact that it was women who were the first to see the Risen One was extremely inconvenient, even indecent. The pagans did not miss an opportunity to mock this; as one of the first anti-Christian polemicists, Celsus, writes, “And that, although he was unable to stand up for himself during his lifetime, having become a corpse, he rebelled, showed traces of execution, pierced hands - who saw this? A half-mad woman or someone else from the same charlatan company.” Women as witnesses of the Resurrection were such a monstrously losing PR move that this move can only be explained by one thing - they really saw the Risen One first. If the Apostles began to come up with colorful details to give credibility to their Annunciation, then they would never, under any circumstances, have made women the first witnesses of the Resurrection.
This is an amazing testimony to the authenticity of the gospel. As the eminent modern biblical scholar Bishop Tom Wright writes, “Whether we like it or not, women were not considered reliable witnesses in the ancient world. When Christians had time to create the formula that Paul gives in 1 Cor 15, they quietly excluded women, who are completely disadvantageous from an apologetic point of view. But in the gospel stories they play both main and secondary roles, these are the first eyewitnesses, the first apostles. This cannot be imagined. If the tradition had begun with male witnesses (as we see in 1 Cor. 15), no one would have included women in rewriting it. But all the gospels speak specifically about women” (Tom Wright, “The Main Mystery of the Bible”).
If we think a little about historical context Gospel events, we will see how precious is the testimony of the myrrh-bearing women, a testimony sounded in a world where no one wanted to take the testimony of a woman seriously.
Priest Andrei Chizhenko answers.
The number of Myrrh-Bearing Women is not precisely determined. There are seven names given in the Sacred History of the New Testament. But there were many more of them. The holy apostle and evangelist Luke writes about this: “After this He passed through cities and villages, preaching and preaching the Kingdom of God, and with Him the twelve, and some women whom He healed of evil spirits and diseases: Mary, called Magdalene, of whom seven demons came out, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others, who served Him with their substance” (Luke 8:1-3). Also known from the Holy Scriptures are the sisters of the resurrected Lazarus, Martha and Mary, Salome, the mother of the holy apostles James and John of Zebedee, and Mary Cleopas, the mother of the apostles James Alpheus and the evangelist Matthew.
We should draw your attention, dear brothers and sisters, to the following two points. In interpretations of the Sacred History of the New Testament, there are various interpretations of the origin of the names of both the apostles themselves and the Myrrh-Bearing Women. In essence, it's not that important. On the contrary, such discrepancies tell us that the Gospel story is real, and not copied and then fitted to a general template. Life doesn't fit into a pattern. And the Gospel, as the source of this life, too.
We can say with confidence that many of the apostles, the Myrrh-Bearing Women, and our Lord Jesus Christ himself (according to his social status, as the imaginary Son of the holy righteous Joseph the Betrothed) were relatives. At least five of the Myrrh-bearers were from Galilee, and two - Martha and Mary - from Judea, more precisely from the village of Bethany, a suburb of Jerusalem. Many of them were rich and served Christ and the apostles in their gospel with their material resources. The apostle and evangelist Luke speaks about this in the above-mentioned passage of Holy Scripture: “They served Him with what they had.”
Let us briefly consider the generally accepted in the Church lives of the seven Myrrh-Bearing Women known to history.
Saint Mary Magdalene came from the Galilean city of Magdala, located on the shores of Lake Gennesaret. Church Tradition indicates that she led a sinful life before meeting the Savior. This fall led to the fact that seven demons settled in her, which our Lord Jesus Christ cast out. Mary repented and followed the Son of God, faithfully serving Him and the holy apostles. It is obvious that by the strength of her faith and devotion to Christ she stood out among the other myrrh-bearing wives, because the Gospel often tells about her. She is often mentioned during the Lord’s suffering on the cross and among the wives carrying myrrh to anoint the Body of Christ. And the holy apostle and evangelist John the Theologian dedicated half of the twentieth chapter of the Gospel to Magdalene, written from her words. She is the first evangelist of the Resurrection of Christ. Mary comes to the apostles and tells them these great and sacred words: “Christ is Risen!” After the Ascension of the Lord, she is in the Zion Upper Room during the Descent of the Holy Spirit, then preaches the Gospel in Asia Minor and Italy. Tradition tells that Mary Magdalene brought a red egg to Emperor Tiberius (14-37) as a symbol of the Resurrection of Christ.
In old age, she moves to the Asia Minor city of Ephesus, where she lives next to John the Theologian, who wrote down the first half of the 20th chapter of his Gospel from her words. The saint, who worked hard in the work of evangelizing Christ and received the title of Equal-to-the-Apostles, peacefully departed to the Lord in Ephesus, where she was buried.
Holy Myrrh-Bearer Joanna is a rich woman, the wife of a high-ranking official, Herod's steward Chuza. According to legend, she followed Christ when the Savior healed her son (see John 4:46-54).
Holy Myrrh-Bearer Salome - according to Church Tradition, was the daughter of the holy righteous Joseph the Betrothed, the wife of Zebedee and the mother of the “sons of thunder” - the apostles James and John.
Holy Myrrh-Bearing Woman Maria Cleopas (Josieva), Jacobleva, Josieva - wife of Cleopas (Alpheus), who was the younger brother of Joseph the Betrothed. According to legend, it is Mary of Cleopas who is called the mother of the apostles James Alpheus and the evangelist Matthew.
Holy Myrrh-Bearer Susanna. Mentioned in the enumeration of the Myrrh-Bearing Women in the above passage by the Apostle and Evangelist Luke. Almost nothing is known about his life.
The Holy Myrrh-Bearing Women Martha and Mary were sisters. Saint Lazarus the Four-Day-Day was their brother. Mentioned several times in the Gospel: Luke - (10:38-42), John - (Chapter 11, “The Raising of Lazarus”). It is believed that it was Mary who poured a pound of pure precious ointment on the head of Jesus, preparing the Body of Christ for burial (John 12).
Almost nothing is known about the other Myrrh-Bearing Women.
It should be pointed out that in general the myrrh itself was a precious oil, very expensive, costing a fortune. These women gave everything to Christ. They were not afraid of Roman soldiers, or the revenge of the Jews, or arrest, or death, or human rumors. Their all-consuming love is amazing.
And it seems to me that there is some symbolism in the fact that the exact number of the Savior’s disciples and the number and names of the myrrh-bearing women are unknown. Their number is approaching over the centuries to us - the modern disciples of Christ and the modern Myrrh-Bearing Women. The Church of God is filled, and the Gospel story is repeated in each of us - as in a disciple of Christ or His enemy, as in the Myrrh-Bearing Woman or in Herodias and Salome, her daughter, who hated God with fierce hatred. It's up to us to decide which side to take. And Jesus is the same for the first Christians and for us!
Priest Andrey Chizhenko
[Greek μυροφόροι γυναίκες] (memorial 3rd Sunday after Easter), followers of Jesus Christ, the first to come to the burial cave, where the body of the Lord had been laid the day before, in order to anoint Him with fragrant oils, according to Jewish custom, and mourn Him.
The Gospels, using almost the same expressions, tell us that during the crucifixion of Christ, many. the women who “followed Him from Galilee” (Luke 23.49) were there and watched from afar (Mt 27.55-56; Mk 15.40-41; Lk 23.49; John 19.24-27). In John 19.25 it is reported, in contrast to the Synoptic Gospels, that “His mother and sister of His Mother, Mary of Cleophas (ἡ τοῦ Κλωπᾶ) and Mary Magdalene” together with the ap. John the Theologian stood next to the Cross. During the period of His earthly ministry, many of J.-m. They served Him, including “with their substance” (Luke 8:2-3). After the death of Christ, some of them participated in His burial not far from the place of execution (Matthew 27.59-61; Mark 15.46-47; Luke 23.53-55; cf. John 19.40-42). After Saturday, when the first day of the week began, they were the first to come to the burial cave to anoint the body of the Savior (Mark 16.1), that is, to perform the necessary funeral rite, which consisted of rubbing the deceased with special fragrant mixtures, weakening for a while the speed and smell of decomposition (McCane. 2000. P. 174-175). J.-m. presented differently among the evangelists. Thus, in the Gospel of Matthew only Mary Magdalene and “the other Mary” are mentioned (Matt 28.1); in the Gospel of Mark - Mary Magdalene, Mary Jacob (Μαρία ἡ ᾿Ιακώβου; cf.: Mk 15.40) and Salome (Mk 16.1); in the Gospel of Luke - “Mary Magdalene, and Joanna, and Mary the mother of James, and others with them” (Luke 24:10). According to the testimony of the Evangelist John, of the women that morning only Mary Magdalene came to the tomb twice (John 20. 1-2, 11-18). Thus, all the Gospels report the presence of Mary Magdalene at the burial cave, and the weather forecasters agree in their testimony that she came to the tomb along with Mary, the mother of James and Josiah, and the mother of the sons of Zebedee (cf. Mt 27.56 ). In the story of the walk to the tomb, the evangelists Mark and Luke also include Salome and Joanna, respectively.
Salome, in addition to Mark 16.1, is mentioned in Mark 15.40 (together with Mary Magdalene and Mary, the mother of James and Josiah). Comparing Mark 15.40 and Matthew 27.56, we can assume that she is the “mother of the sons of Zebedee,” who, shortly before the Lord’s entry into Jerusalem, asked Him to make her sons (James and John) the first after herself in the Kingdom of God (Matthew 20:20-23).
The Evangelist Luke speaks about John, except in Luke 24.10, in Luke 8.3, when he lists by name the disciples of Christ who followed Him through Galilee. There she is called “the wife of Chuza, Herod’s steward” (meaning King Herod Antipas). There is no further mention of her in the NT. Apparently, the evangelist, if he knew the Gospel of Mark, wanted to use the expression “and the rest with them” to harmonize the message of the evangelist Mark with the information he had about those who were then near the tomb (see: Nolland. 1998. P. 1191 ). If this Gospel was not at his disposal, then he probably simply summarized in this phrase all the information he had about the women who came to the tomb of the Savior. He honors John by name in the story of visiting the empty tomb along with 2 women also named, trying to emphasize, as J. Nollend suggests, the importance of her serving the Lord and the apostles with her wealth (Ibidem).
The most controversial issue among interpreters was and still is the question of identifying “Mary, mother of James the less and Josiah” (᾿Ιωσῆτος - Ioseta - Mark 15.40) or Joseph in Greek. text (᾿Ιωσήφ - Matthew 27.56). There are 2 main views on this matter: Mary (called “the other Mary” in Matthew 27.61) Bl. Jerome of Stridon identified with Mary of Cleopas (John 19.25), sister of the Mother of God and wife of Cleopas (Κλεοπᾶς) mentioned in Luke 24.18 (Hieron. De virgin. 13 // PL. 23. Col. 195c-196b; see also: Zahn. 1900. S. 320-325). According to another interpretation, which was adhered to, in particular, by St. John Chrysostom, it is the Mother of God who is mentioned among J.-m. in the Gospel of Matthew under the name of “Mary, the mother of James and Josiah” (Matt. 27.56), as well as “the other Mary” (Matt. 27.61; 28.1) (Ioan. Chrysost. In Matt. 88 // PG 58. Col. 777; see also: Theoph. 27. Col. Blzh. Theophylact of Bulgaria writes: “By Mary, the mother of Jacob, understand the Mother of God, for She was so called as the imaginary mother of Jacob, the son of Joseph, I mean the brother of God” (Idem. In Luc. 24 // PG. 123. Col. 1112). The fact that the “other Mary” and the Mother of God are one person is stated in the synaxaran reading on the Holy Week of Easter. From modern A similar interpretation is defended by researchers, for example, J. Crossan, who suggests that the Evangelist Mark does not call this Mary the Mother of Jesus because, as he believes, she was not a follower of Christ during His earthly life (see: Mark 3 . 21, 31-35; 6. 4), and therefore prefers to distinguish her from women of the same name by indicating children (see: Crossan. 1973. P. 105ff.), even adopted ones (according to the opinion, for example, Epiphanius of Cyprus (Epiph. Adv. haer. 78. 8 // PG. 42. Col. 710-712; see also: Glubokovsky. 1999. P. 94-97).
As for the identification of the “other Mary” with “Mary of Cleopas,” there are difficulties with what the definition of “Cleopas” means: “mother of Cleopas,” “sister of Cleopas,” or, most likely, “wife of Cleopas.” It is definitely impossible to decide this due to the paucity of documentary evidence about this Mary (Witherington. 1992. P. 582). However, the early Christ already considered her “the wife of Cleopas.” author Egesippus (mid-II century; see: Euseb. Hist. eccl. III 32. 4). In addition, it remains controversial whether the expression “his mother’s sister” in John 19.25 refers to the indicated Mary, or whether it indicates another unnamed woman who stood at the Cross of Christ (Bauckham. 2002. P. 204-206) . Eusebius of Caesarea believed that the “other Mary” should be understood as the second Mary from Magdala, which is why she is named so as to distinguish her from Mary, called Magdalene (Euseb. Quaest. evang. II 6 // PG. 22. Col. 948) , however, this opinion is not widespread.
Researchers have pointed out a contradiction in the Gospels regarding the rite of anointing: in the synoptic Gospels, when describing the position of the Savior’s body in the tomb, there is no mention of anointing and the desire of J.-M., having come to the grave, to anoint him is emphasized; the Gospel of John tells that the body of Christ was anointed by Joseph of Arimathea and Nicodemus before placing it in the tomb. Various assumptions have been made about the reasons for these discrepancies: for example, the words about the actions of Nicodemus are considered an editorial insertion by the Evangelist John, with the help of which he wanted to emphasize the courageous discipleship of both Nicodemus himself and Joseph (Paulien. 1992. P. 1105). Ep. Cassian (Bezobrazov), however, allows for the possibility of a historical resolution of this contradiction: “Joseph and Nicodemus, on the one hand, and the women, on the other, acted independently of each other. It is possible that the faithful Galilean women did not know the secret disciples" ( Cassian (Bezobrazov). 2006. P. 337).
Mn. interpreters have paid and are paying attention to the mention by the Evangelist John in the story of the coming to the tomb of only Mary Magdalene (John 20. 1). Blzh. Augustine, discussing this feature of the 4th Gospel, says that Mary Magdalene was mentioned because she was “flaming with greater love,” while others were implied along with her, but he kept silent about them (Aug. De cons. evang. III 24 // PL. 34. Col. 1201). The consistency of the message of the Gospel of John with the messages of the Synoptic Gospels is supported by Mary’s expression “and we do not know” (John 20.2), i.e., thereby hinting at the presence of other women at the tomb along with Mary. However, the discussion about the meaning of this expression does not stop (see: Beasley-Murray. 1999. P. 368 sqq.) Many researchers try to explain the indicated discrepancy between the Gospels or the intention of the Evangelist John to dramatize the scene of the appearance of the Risen One, or the special position of Mary Magdalene in the original Churches, etc. (see: Witherington. 1992. P. 582).
Giving a general theological description of the story of J.-m.’s walk. to the tomb, biblical scholars point out in the description of the episode with the myrrh-bearers in the Gospel of Mark the presence of an element of irony: Jesus is not only the Messiah (cf. Mark 14.3), He has already risen, and therefore it is no longer possible to anoint His body after death. “The irony towards women for their lack of understanding of the situation is also present in the description of their anxiety about finding a person who would help them roll away the stone (Mk 16.3), for the stone was “...very large” (Mk 16.3). 4)" (Osborne. 1992. P. 678-679). “In general, Mark 16. 1-4 focuses on the misunderstanding of the situation by women (who play a significant role in Mark’s development of the theme of discipleship) and leads the reader to perceive Divine intervention as the only possible solution to this situation” (Ibidem). The evangelist Matthew follows Mark in many ways, but unlike him, he does not emphasize the errors of the women who were going to anoint the body of Jesus with incense; the theme of the testimony of women is more important to him (cf. Matthew 27.56, 61) (Osborne. 1992. P. 679). In addition, it is possible that in the Gospel of Matthew, with its silence, as in the Gospel of John, about funeral anointing, we are talking about the custom of visiting the recently deceased in order to be sure of his death - “... to look at the tomb” (Matthew 27. 61) (Hagner. 1995. P. 869).
Evangelist Luke, like Evangelist Matthew, revises the list of names and adds the phrase “and others with them” (Luke 24:10), thereby strengthening the role of women as witnesses of the resurrection of Jesus Christ (Osborne. 1992. P. 682). As for the Gospel of John, “all four episodes of chapter 20 depict a crisis of faith, since the participants (including Mary Magdalene - P.L.) in the events that preceded and followed the Resurrection do not fully understand everything that is happening” (Ibid. P. 682, 684-685). But Christ Himself helps them to come to full comprehension of the Resurrection through the revelation of His divine nature(Schnackenburg. 1982. P. 335). St. John Chrysostom emphasizes in his interpretation of the story about the walk to the Tomb of the Savior “the courage of women... fiery love... generosity in costs... determination for death itself” (Ioan. Chrysost. In Matth. 88 // PG. 58. Col. 778), calling on Christians to imitate them.
The story about Mary Magdalene, who came to the grave of the Savior with other women, has also been preserved among those who have survived to this day. the time of fragments of the apocryphal Gospel of Peter (12.50-54; 13.55-57), compiled in the 2nd century. It, with the exception of minor details, does not contain anything new compared to the stories of the canonical Gospels, apparently being an eclectic text (Brown. 1997. P. 835).
On the day of remembrance of St. J.-m. The Regency School at the MDA traditionally hosts an evening dedicated to J.-M. ( Makariy [Veretennikov], archimandrite. Creative evenings at the Regency School // AiO. 2008. No. 2(52). pp. 326-327).
Lit.: Zahn Th. Brüder und Vettern Jesu. Lpz., 1900. S. 225-364; Glubokovsky N. N. The Gospel of Christ. freedom in the message of St. ap. Paul to the Galatians. Sofia, 1935. M., 1999. pp. 89-98; Crossan J. D. Mark and the Relatives of Jesus // NTIQ. 1973. Vol. 15. Fasc. 2. P. 81-113; Schnackenburg R. The Gospel According to St. John. L., 1982. Vol. 3: Comment. on Chap. 13-21. P. 300-335; Osborne G. Resurrection // Dictionary of Jesus and the Gospels / Ed. J. B. Green et al. Downers Grove (Ill.), 1992, pp. 673-688; Paulien J. Nicodemus // ABD. 1992. Vol. 4. P. 1105-1106; Witherington B. Mary (2) // Ibid. P. 582; Brown R. E. Death of the Messiah: From Gethsemane to the Grave. L., 1994. Vol. 2: A Comment. on the Passion Narratives in the Four Gospels. P. 1012-1030, 1052-1098; idem. An Introduction to the NT. N. Y.; L., 1997; Hagner D. A. Matthew. Dallas (Tex.), 1995. Vol. 2: 14-28. P. 865-871. (WBC; 33b); Holland J. Luke. Dallas, 1998. Vol. 3: 18:35-24:53. P. 1168-1194. (WBC; 35c); Beasley-Murray G. R. John. Nashville (Tenn.), 19992, pp. 364-378, 388-391. (WBC; 36); McCane B. R. Burial Practices, Hebrew // Dictionary of New Testament Background / Ed. C. A. Evans, S. E. Porter. Downers Grove; Leicester (UK), 2000. P. 173-175; Bauckham R. Gospel Women: Stud. of the Named Women in the Gospels. Grand Rapids (Mich.); Camb., 2002. P. 203-247, 257-311; Cassian (Bezobrazov), ep. Lectures on the NT: The Gospel of John. M.; P., 2006. pp. 330-343.
P. Yu. Lebedev
Hymnography
Glorification of J.-m. in Orthodox hymnography is closely connected with the glorification of the Resurrection of Christ, since J.-m. They were the first to come to the Life-Giving Tomb and receive the news of the Resurrection. The main day of glorification of J.-m. is the 3rd Week (Sunday) after Easter (there is a deliberate mention of J.-m. in the canon of the 5th Week after Easter, about the Samaritan: in each song of the canon there is 1 or even 2 troparions dedicated to J.-m. ), but they are also remembered on Holy Saturday, and throughout the year - on each of the Sundays (unless the Sunday service is canceled due to a coincidence Sunday Happy Twelfth Feast of the Lord).
In the Sunday successions of Octoechos J.-m. are mentioned in at least 1-2 stichera, almost always in the sedalna at Matins, sometimes in the ikos of Sunday kontakia; at the liturgy for the blessed, as a rule, there is also a troparion (as a rule, this is the 5th troparion; sometimes 2 troparions), in which J. m. is glorified. In the Sunday canons, mention of J. m., on the contrary, is sufficient rare.
Orthodox hymnographers in chants in honor of J.-m. describe the feat of J.-M., who overcame their fear of the authorities, went to the Tomb of Christ and witnessed the appearance of an angel: (1st verse according to the 2nd verse of the Sunday service, 1st tone), (2nd troparion 3 hymn of the Cross-Resurrection canon, 5th tone), etc. It is emphasized that they were the first evangelists of the Resurrection: 
(ikos of the Sunday kontakion of the 1st tone), sometimes the unusualness of this situation is clearly presented - J.-m. preach the Resurrection to those who have been chosen for the gospel: 
(1st session according to the 1st verse of the Sunday service, 6th tone). Grief J.-m. contrasted with the joy of the Resurrection that replaced him: 
. The phrase: (1st eastern on the praises of the Sunday service of the 2nd voice) refers to a kind of poetic exaggeration, as well as the attribution to J.-m. original knowledge of the Resurrection: (3rd eastern on the praises of the Sunday service of the 4th tone). The boldness of the wives is compared with the fear of the saint himself. Peter: (1st sedalon according to the 2nd verse of the Sunday service, 5th tone). Some hymns tell the story of the appearance of Christ to Mary Magdalene (2nd verse according to the 1st verse of the Sunday service, 6th tone, etc.). In a special way the theme of J.-m. presented in the Gospel stichera and Sunday exapostilaria, retelling the corresponding Gospel conceptions.
A. A. Lukashevich
Iconography
The Gospel story about the appearance of an angel to the women at the Holy Sepulcher, representing the first evidence of the Resurrection of the Lord, formed the basis of the early iconography of the “Resurrection of Christ.” Evangelists name different numbers of participants in this event, without mentioning among the women. Mother of God; however, the holy fathers (eg, St. Gregory Palamas - Greg. Pal. Hom. 18) recognized Her presence, which influenced the iconography. The number of angels also differs in the stories. The apostles Matthew (Matt 28.2-3) and Mark (Mk 16.5) mention one thing, the apostles Luke (Lk 24.4) and John (John 20.11-12) - about 2 angels in “shining” and “ white" clothes; the number of guards at the Tomb is not specified.
The earliest known image of J.-m. at the Holy Sepulcher is in the baptistery at Dura Europos (232/3 or between 232 and 256). It combines the narrative beginning, the early Christ. symbolism and convention: J.-m. are depicted walking from left to right to a closed Tomb, holding vessels with oil and burning torches in their hands; above the Tomb there are 2 stars symbolizing angels. On the fresco of the vestibule of the funeral complex in the Carmus quarter in Alexandria (2nd half of the 5th century) an image of a wingless angel sitting in front of the coffin appeared - this diagram is later. received the name “Appearance of an Angel to the Myrrh-Bearing Women”, with variations in details, it was maintained for 2 centuries.
The relief of a silver sarcophagus (IV century) from San Nazaro Maggiore in Milan shows 3 female figures. in front of the Tomb in the form of a building, above the Crimea there is a half-figure of a descending angel. On the avoria (c. 400, Bavarian National Museum, Munich) the tomb is depicted as a 2-tier stone building, with guards sleeping leaning on it; On the left, an angel sits at the half-open door; on the right, women approach, above which the “Ascension of the Lord” is presented: the young Christ rises through the clouds, grasping the hand of God.
In the VI century. the scene at the Holy Sepulcher was still perceived as an iconographic solution to the theme of the Resurrection, while it was included in the Passion cycle, for example, in the mosaic in c. Sant'Apollinare Nuovo in Ravenna (before 526). Like all gospel compositions of this ensemble, “The Appearance of an Angel to the Myrrh-Bearing Women” is depicted briefly: in the center is the Holy Sepulcher in the form of a domed rotunda (monoptera) with a raised sarcophagus slab inside, a winged angel sits on the left, 2 wives stand on the right; they have nothing in their hands. The Gospel of Rabbala (Laurent. Plut. I 56. Fol. 13, 586) presents a 2-part leaf miniature with the compositions “Appearance of an Angel to the Myrrh-Bearing Women” in the lower part and “Crucifixion” in the upper part: in the center among the trees, on on the same level as their tops, a small tomb is depicted with a half-open door framed by a 2-column portico; the guards in front of the entrance fell to their knees, one recoils from the light coming from behind the door. To the left of the tomb, a winged angel sits on a stone block, announcing the Resurrection of Jesus Christ to 2 wives, who are also standing on the left. In one of them, depicted with a halo, the Mother of God is recognized. Her similar image is presented in the “Crucifixion” scene and is repeated again to the right of the tomb in “The Appearance of Jesus Christ to Mary after the Resurrection.” This plot is in the Middle Byzantine era. the period has become an independent iconography: the Lord goes to the right, blessing 2 wives who fell at his feet.
The “Appearance of an Angel to the Myrrh-Bearing Women” is presented differently on a miniature stamp on the lid of a reliquary from the Sancta Sanctorum chapel (Byzantium. Palestine. c. 600, Vatican Museums), where 5 Gospel scenes from the Nativity of Christ to the Ascension are depicted in 3 tiers. In the center of the composition is a large round domed building - the rotunda of the Resurrection, built by imp. Constantine I, in the open gates the throne under the cover is visible. The figures in the composition are arranged symmetrically: to the right of the gate is an angel, to the left are 2 wives shown in rapid movement, one of them is the Mother of God. The scene with the Crucifixion and the wives at the edicule is repeated on ampoules from cathedral in Monza (late VI-VII centuries; see: Pokrovsky. P. 407. Fig. 144).
In the post-iconoclastic period (from the 9th century), in the illustrations of the Psalter, the iconography of the Resurrection of Christ as the Descent of the Lord into hell was formed. In the Khludov Psalter (State Historical Museum, Greek No. 129d. L. 44, 78 vol., mid-9th century) J.-m. at the Tomb are depicted standing or sitting near the cylindrical structure of the tomb, but without an angel. In the X-XI centuries. adjacent to this scene is the composition “The Appearance of Christ to the Myrrh-Bearing Women” (ivory plate, 10th century, State Hermitage; frescoes of St. Sophia of Kyiv, 40s of the 11th century). A variant of iconography with a symmetrical composition has become widespread: the blessing Christ is depicted frontally, standing between two trees, with women falling at his feet on both sides. To Byzantium. tradition, the composition is called “Herete” (χαίρετε - rejoice) after the welcoming word of the risen Christ addressed to J.-m. (Trebizond Gospel - NLR. Greek No. 21+21 A, 2nd half of the 10th century).
In the Middle Byzantine. period in the Passion Cycle, it is also often adjacent to the composition “The Appearance of an Angel to the Myrrh-Bearing Women.” Iconography of the last scene in Byzantium. art has acquired stable features. The Rotunda of the Resurrection, as well as other architectural forms of the tomb, and the stone sarcophagus gave way to the image of the Holy Sepulcher in the form of a vertical cave, in which there are tomb shrouds. A typical example of such iconography, repeated many times in metropolitan and provincial art of the 11th-12th centuries, is a silver plate from a reliquary stored in the Louvre (see: Byzance: L "art Byzantine dans les collections publiques françaises. P., 1992. P . 333-335). Presumably the plate comes from the Great Palace in K-pol. In 1241, it was brought to Paris by Saint Louis and placed in the treasury of the Sainte-Chapelle. The scene is depicted on the right. with a vertically raised wing, resting his left hand on the staff. With his right hand, the angel points to a vertical cave with shrouds to his left. The shrouds consist of 2 parts, the lower one (the shroud) is intertwined crosswise, the upper one (sir - the cloth covering the face) is shown unraveled. . The wives stand in a compact group to the left of the angel. The one depicted closer to the center, retreating from the coffin, touches the shoulder of the wife standing on the left. Similar iconography on the enamel of the Pala d'Oro (XI century, San Marco Cathedral in Venice), in miniature sire. Gospels of the 12th century. (Lond. Brit. Mus. Add. 7169. Fol. 12), on the fresco of the Spassky Cathedral of the Mirozh Monastery (40s of the 12th century).
In the XIII-XIV centuries. There are various modifications of the iconography developed in the previous period. They often revive the early Byzantine era. shapes of individual objects. On the fresco of the monastery church in Mileshevo (before 1228, Serbia) J.-m. are depicted to the right of the angel, whose large figure dominates the composition. The angel, seated on a large marble cubic block in shining white robes, is depicted frontally and looking straight ahead. IN right hand he has a staff, with his left hand he points to an empty tomb in the form of a vertical rectangular building with a pitched roof and a barred arched opening, inside of which there is a rolled up shroud. To the right of the stone are small figures of 2 women, pressed against each other. In the hands of one is a small censer-katseya. The sleeping guards are depicted below. On an icon of the 14th century. (Walters Art Gallery, Baltimore) presented in one composition are “The Descent into Hell” and “The Appearance of an Angel to the Myrrh-Bearing Women”; women are depicted twice: sitting in front of the tomb and standing in front of an angel, who, sitting on a slab, points them to a cave with shrouds.
Dr. a variant of the iconography “The Appearance of an Angel to the Myrrh-Bearing Women” is presented on the icon from the iconostasis of the Trinity Cathedral TSL (1425). The scene takes place against the backdrop of a mountain landscape. An angel with vertically raised wings is depicted sitting on a round stone next to a diagonally located sarcophagus with shrouds, upper part which is located in a cave. To the left of the sarcophagus, looking into it, there are 3 women. Their figures are shown in a complex turn towards the angel. This iconographic version, the main feature of which is the image of a rectangular sarcophagus, became especially popular in Russian. art. The iconography of the plot is similar to the Novgorod tablet icon (late 15th century, NGOMZ), only the sarcophagus is located at a different angle. On the icon from the iconostasis of the Assumption Cathedral of the Kirillov Belozersky Monastery (1497) an angel sits at the head of the sarcophagus, there is no cave, J.-m. stand on the left; to the right of the sarcophagus are depicted figures of sleeping young men - guards of the Tomb. On icons of the 16th century. 3 warriors in armor are represented sleeping (an icon of the 2nd half of the 16th century, KGOKHM), guards are depicted in larger numbers (for example, an icon of the Stroganov school of the late 16th - early 17th centuries, Russian Museum). On the icons XV - beginning XVI century number of J.-m. increased to 7, not only at the Tomb, but also in the scene of the appearance of the risen Christ, which was often combined with the plot “The Appearance of an Angel to the Myrrh-Bearing Women” (one of the early examples is an icon from the Gostinopol Monastery, 1457, Tretyakov Gallery) . This iconographic version became widespread in the 16th century. A feature that defined the Russian tradition. art, there was an image of 2 angels sitting on round stones at the head and foot of the sarcophagus (icons of the 15th and early 16th centuries, Russian Museum). These iconographic types were preserved throughout the 17th-18th centuries.
Lit.: LCI. Bd. 2. Sp. 54-62; Pokrovsky N.V. The Gospel in iconographic monuments. M., 2001. pp. 482-494.
N. V. Kvlividze
The Day of the Myrrh-Bearing Women is celebrated in the third week after Easter
PHOTO: http://www.sgprihod.ruAnd this interesting story. The Day of the Myrrh-Bearing Women is celebrated in the third week after Easter. As the name of this memorable day suggests, it is dedicated to women, and in Rus', by the way, it was revered as a holiday of women. Memory of those who followed the Savior, during his life taking upon themselves the care of him, and at the end of the first day after burial they came to the place of the Holy Sepulcher to anoint his body with incense, which was a Jewish tradition, and received the news of the resurrection of the Lord, has been revered for many centuries.
Surprisingly, evangelists call them differently. However, a comparison of their texts and the details of the legend telling about this event still allows us to name seven names that these amazing women most likely had.
So, first, there were seven of them: Mary Magdalene, Mary of Cleopas, Salome, Joanna, Martha, Mary and Susanna. More precisely, there were many more of them, but only seven names have been preserved and are named in the sacred books. Evangelist Luke writes, for example, that the twelve apostles walked with Christ, and “certain women whom He healed of evil spirits and diseases: Mary, called Magdalene, from whom seven demons came out, and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many others who served Him with their substance.” “If you look at the icon of the Myrrh-Bearing Woman, you will see seven beautiful women standing nearby. Now let's find out the history of each of them - it's worth it.
By the way, an interesting detail, not known to everyone. Many of the apostles, as well as the Myrrh-Bearing Women, and Jesus, the imaginary son of the holy righteous Joseph the Betrothed, were relatives. But first things first.
So, the five Myrrh-Bearers were from Galilee, and Martha and Mary were from Juda, more precisely from Bethany, a suburb of Jerusalem. Many of these women were quite rich - Luke also notes this, emphasizing, pay attention, at the very end: “They served Him with what they had.” Well, now – some known details.
Mary Magdalene
Not much information has been preserved about the myrrh-bearing women; the most information is about Mary Magdalene. It is known that she was born in Galilee, in the city of Magdala. Before meeting the Lord, she led a sinful life. Jesus cast out seven demons from her, and Mary followed him and the apostles to be in service. By the way, Mary Magdalene is sometimes confused with Mary of Egypt (“The Standing of Mary of Egypt”), but these are different women. Mary believed in Christ and was incredibly devoted to him. John the Theologian dedicated half of the twentieth chapter of the Gospel to her, writing it down from the words of Mary. She was the woman who first brought people the good news of his Resurrection - from her the words “Christ is Risen!” went into the world. Reporting this news to the emperor, Mary brought him an egg as a gift. The emperor noticed that resurrection was as impossible as the fact that this egg would turn red, and the egg instantly became red - hence the tradition of painting eggs for Easter.
Mary lived out her life in Ephesus (Ephesus) - there John the Theologian wrote down what she told him, since they lived nearby. For what the repentant and healed Mary Magdalene did, for her fidelity to Christ and faith, she received the title of Equal-to-the-Apostles. By the way, Mary actively “propagated” the teachings of Christ, although women were forbidden to preach. Mary died in the same Ephesus where she was buried.
Joanna
By marrying Khuzu, Herod's steward, Joanna, as they would say now, “entered the elite” of society: she was rich, famous and respected. She followed Christ after he healed her son. The boy was dying; Having already tried all means, there was only one thing left: to go to Jesus, whose fame was spreading throughout the earth. But Jesus was in no hurry to go to the palace - to where his Forerunner, John, was executed... Khuza, however, begged him to heal his son, and Christ did this, having previously said - you will not believe unless you see signs and wonders... And the boy recovered while Khuza walked home…
However, clouds hung over his house. It became known to whom he and his wife turned for help. Was it not Joanna, who often and carefully listened to John the Baptist, who secretly buried his honest head - not allowing him to be desecrated? But by doing so, she violated the decree of Queen Herodias - to throw the Baptist’s head into a landfill after desecration...
But Joanna did not wait for the “denouement” and clarification of relations with Herod. She left for Christ, thanking him for the healing of her son. The few jewels that rich Joanna took with her just yesterday were sold by her to feed those who were close to Christ. The mother of Jesus also received her, like everyone else, kindly, and felt sorry for Joanna, since she had to leave her son. But very soon they will have to mourn together another loss - the martyrdom of Christ...
Salome
Daughter of the holy righteous Joseph the Betrothed. She married Zebedee and gave birth to two sons - who became the apostles James and John.
Susanna
Despite the fact that the name of this woman is highlighted and mentioned by the Evangelist Luke, almost nothing is known about her life.
Maria Iakovleva
Regarding the woman who is referred to in the Gospel as Mary of Jacob, there is an opinion that she was the youngest daughter of Joseph the Betrothed. From the Holy Tradition it is also known that being with the Mother of God in the most better relations, she was for many years Her closest friend. It is named Yakovleva in honor of her son, the Apostle James, the closest disciple and associate of Christ.
Martha and Mary
The sisters Martha and Mary loved their brother Lazarus, whom Christ called his friend. Christ, who often visited their house, spoke with them a lot and knew them well. Christ mourned the death of Lazarus, but knew that this time the end of his earthly path had not yet been set. He raised Lazarus four days after his death, after which Lazarus began to be called the Four Days. Christ often visited their house, and the sisters revered and loved him. It is believed that it was Mary who poured precious ointment on the head of Jesus, preparing the Body of Christ for burial. From the further fate of these women, all that is known is that they followed their brother, resurrected by Lazarus, to Cyprus, where he was a bishop.
Is the Mother of God one of the myrrh-bearing women?
The Most Holy Theotokos is not formally included among the myrrh-bearers, but some researchers suggest that the names Mary of Jacob and the “other Mary” mean the mother of Jesus Christ. The basis for this may be the following fact: after the death of Joseph the Betrothed, Mary took charge of his children from his first marriage and was quite legitimately considered the mother of his son Jacob.
Icon of the Myrrh-Bearing Woman at the Holy Sepulcher
What did they do
On the night of the Resurrection of Christ, the myrrh-bearing women went to the Holy Sepulcher to anoint his body with precious myrrh. But they were worried - who would roll away the stone from the tomb? But the stone fell away from the entrance by an earthquake, and the Angel who appeared before the myrrh-bearers said that Christ had risen and would appear to them.
Folk traditions
In Rus', the Day of the Myrrh-Bearing Women was celebrated with great tenderness: it was, this holiday, like... the Orthodox March 8th!
In the Black Earth Region this day was called Margoskin Week. The main dish on the table was scrambled eggs: you have to understand, one of the simplest “dishes”.
And in some regions, on this day, wives got together and had something like “bachelorette parties.” After dinner, which the women prepared together, there was dancing. The folk festivities were also stormy, and the ritual of nepotism was observed: a woman took off her cross, hung it on a tree branch, then another woman came up there, crossed herself, kissed the cross and exchanged it for her own. Those who exchanged crosses kissed three times and were now considered godfathers (until Spiritual Day). After this, the women sang songs, fried eggs, drank kvass - these were the treats on this day.
SERMON OF METROPOLITAN CLEMENT OF KALUGA AND BOROVSKY
What can I do?
Remembering the Gospel Myrrh-Bearers every time latently awakens the question: how did it happen that the weak women were not afraid and followed Christ, even when all the apostles abandoned Him, except one, the youngest? Maybe female nature is more prone to fidelity and devotion than male nature? What is a woman's calling? ()