John’s Anointing of Jesus
They followed her. John 11, 31.
John retells the story with some significant changes
that are meant to highlight the sacramental significance of
the story. The anointing precedes the acclamation of Jesus as
King when he enters Jerusalem, reinforcing the royal imagery.
Despite this shift, John does not lose the close connection
with the Last Supper; the woman anoints the feet of Jesus
just as, in the action of John's Last Supper, Jesus washes
the feet of the disciples.13
The location of the story enhances the sacramental
significance as well. The sequence about Mary and her
siblings begins "on the far side of the Jordan ... in the
region where John had once been baptizing." (10,40) Earlier
John had identified the region where the Baptist had been
baptizing as "Bethany, on the far side of the Jordan."(1,28)
Jesus, some time after hearing of Lazarus' illness, comes to
"Bethany, 15 stades (2 miles) from Jerusalem." Here he
encounters first Martha, then Mary, and finally Lazarus.
After a short digression as the chief priests and Pharisees
discussed the death of Jesus, he enters the house and is
anointed by Mary. The sequence of events can be described
thus:
Jesus crosses the Jordan.
Martha proclaims her faith.
Mary's sorrow brings Jesus to tears.
Lazarus is resurrected.
Jesus enters the house.
Mary anoints him.
Initiation rites, baptism and anointing, frame a progression
that includes a profession of faith, an encounter with death
and resurrection, and the welcoming of Jesus into the home.
It is not hard to see this as a model for a baptismal
liturgy. The sites of all these events, and of the baptism of
Jesus, share the name Bethany, giving them a further
coherence.
But the most significant change comes when John
identifies the woman. She is Mary, the sister of Martha and
Lazarus. Despite her sister's echo of Peter's declaration of
faith, despite her brother's manifestation of the
Resurrection, Mary is the central focus of the community.
Her siblings are introduced with reference to her anointing,
implying that this anointing is the best known part of this
family's story. This is in line with the existence of the
anointing story in all four gospels and St Ignatius, while
the resurrection of Lazarus is only in John. Mary expresses
the mourning for the death of Lazarus, like in her act
preparing Jesus for burial. She leads the community of
mourners to see Lazarus resurrected, In symbolic language,
anointing/Mary leads people to faith/Martha and the
resurrection/Lazarus.
Within the anointing story itself, Mary's action is
contrasted with the service (diakonia) of Martha. Together
they portray anointing and serving a meal, the basic
Christian mysteries of the Last Supper, the Eucharist and the
washing of the feet.
The language and imagery of John and Luke express
Mary's position among the sacramental leaders of the
community. She is the carrier of the symbol of faith. Later
the language of ordination and priesthood will refine and
develop this idea, but the evangelists express the reality
they know in this story.
These words are part of a larger idea that is sketched on the main page .
I encourage everyone to look there.
Any thoughts, interesting, interested, or otherwise, may be left in my guestbook:
All comments will be read and appreciated.
copyright © 1997 - 2007 Jim McKay