Sunday of Myrrh-bearing Women

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There are eight women that are generally identified as the [[myrrh-bearers]]. Each of the four Gospels gives different aspects of the roles of these eight women at the Cross and at the tomb on Easter morning, perhaps since the eight women arrived in different groups and at different times. The eight are:
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[[Image:Myrrhbearing Women.jpg|right|frame|Myrrh-bearing Women]]The '''Sunday of Myrrh-bearing Women''' falls on the second Sunday following [[Pascha]].  The [[myrrh-bearer]]s had brought funeral spices and ointments to finish commiting [[Christ]]'s body to the grave.  They were the first to see the empty tomb and were instructed by the risen [[Jesus Christ|Lord]] to bring the joyful news to the [[apostles]].  Ss. [[Joseph of Arimathea]] and [[Nicodemus the Righteous|Nicodemus]] are also commemorated on this day.
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==Myrrh-bearing women==
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There are eight women who are generally identified as the myrrh-bearers. Each of the four [[Gospels]] gives a different aspect of the roles of these eight women at the cross and at the tomb on [[Easter]] morning, perhaps since the eight women arrived in different groups and at different times. The eight are:
  
 
* [[Mary Magdalene]]
 
* [[Mary Magdalene]]
 
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* Mary, the [[Theotokos]] (the Virgin Mary)
* Mary [[Theotokos]] (The Virgin Mary)
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* [[Joanna]]
 
* [[Joanna]]
 
 
* [[Salome]]
 
* [[Salome]]
 
 
* Mary the wife of Cleopas (or Alphaeus)
 
* Mary the wife of Cleopas (or Alphaeus)
 
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* [[Susanna the Myrrh-Bearer|Susanna]]
* [[Susanna]]
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* [[Mary of Bethany]]
 
* [[Mary of Bethany]]
 
 
* [[Martha of Bethany]]
 
* [[Martha of Bethany]]
  
Of the eight, the first five are the more prominent and outspoken. The last three, according to tradition, were also included. Five of these women were also very wealthy. The women of means were Mary Magdalene, Joanna, Susanna and Mary and Martha of Bethany.
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Of the eight, the first five are the more prominent and outspoken. The last three are included according to tradition. Five of these women were also very wealthy; the women of means were Mary Magdalene, Joanna, Susanna, and Mary and Martha of Bethany.
 
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A confusing aspect in Gospel references to these women is that two of the Marys had a son named James. Mary, the wife of Alphaeus, was the mother of James, one of the Twelve Apostles; the Virgin Mary was the step mother of James, the Lord’s brother (Matthew 13:55, Galatians 1:19).
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In Western church tradition, James, the son of Alphaeus, and James, the Lord’s brother have sometimes been identified as the same person. From Eastern tradition, James, the Lord’s brother was Bishop of Jerusalem from 30-62 AD and never left the vicinity of Jerusalem. He is the James who rendered the decision of the council of Jerusalem in 48 AD (Acts 15:13-19). Eastern Tradition links James the son of Alphaeus with evangelism abroad, especially in Egypt where he was martyred.
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A confusing aspect in Gospel references to these women is that two of the Marys had a son named James. Mary, the wife of [[Apostle Alphaeus|Alphaeus]], was the mother of [[Apostle James (son of Alphaeus)|James]], one of the Twelve [[Apostles]]; the Virgin Mary was the step-mother of [[Apostle James the Just|James]], the Lord's brother ([[Gospel of Matthew|Matthew]] 13:55, [[Galatians]] 1:19).
  
One helpful tip that can clear up the confusion between these two Marys is the passage that refers to the Virgin Mary as the mother of James and Joseph (Matthew 13:55). This Joseph is also called Barsabas, Justus and Judas (Acts 1:23, Acts 15:22). Therefore, in Matthew 27:56, the women looking on from afar at the cross were Mary Magdalene, the Virgin Mary (that is, Mary the mother of James and Joseph) and Salome (the wife of Zebedee and the Virgin Mary’s step daughter).
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In Western tradition, James, the son of Alphaeus, and James, the Lord's brother, have sometimes been identified as the same person. In Eastern tradition, James, the Lord's brother was [[Bishop]] of Jerusalem from 30-62 AD and never left the vicinity of Jerusalem. He is the James who rendered the decision of the council of Jerusalem in 48 AD (Acts 15:13-19). Eastern Tradition links James, the son of Alphaeus, with [[evangelism]] abroad, especially in Egypt where he was [[martyr]]ed.
  
Matthew refers to Mary Magdalene and "the other Mary", which is probably the Virgin Mary also from the context (Matthew 27:61 and 28:1). Such church Fathers as Gregory of Nyssa and Gregory Palamas support this interpretation. Similarly, Gregory of Nyssa identifies "Mary, the mother of James" (Mark 16:1 and Luke 24:10) as the Virgin Mary also.
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One helpful tip that can clear up the confusion between these two Marys is the passage that refers to the Virgin Mary as the mother of James and Joseph (Matthew 13:55). This Joseph is also called ''Barsabas'', ''Justus'', and ''Judas'' ([[Acts of the Apostles|Acts]] 1:23 and 15:22). Therefore, in Matthew 27:56, the women looking on from afar at the cross were Mary Magdalene, the Virgin Mary (that is, Mary the mother of James and Joseph), and [[Salome]] (the wife of [[Zebedee]] and the Virgin Mary's step-daughter).
  
These eight women had been together a lot during Jesus’ three year public ministry. Mary Magdalene, Joanna, Susanna and others (Luke 8:3) are described as providing for Jesus out of their possessions (that is, acting as deaconesses). These same women had faithfully followed Him from Galilee and had come up with Him to Jerusalem (Matthew 27:55, Mark 15:40-41 and Luke 23:55).
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Matthew refers to Mary Magdalene and "the other Mary," who is probably the Virgin Mary also from the context (Matthew 27:61 and 28:1). Such [[Church Fathers]] as St. [[Gregory of Nyssa]] and St. [[Gregory Palamas]] support this interpretation. Similarly, St. Gregory of Nyssa identifies "Mary, the mother of James" ([[Gospel of Mark|Mark]] 16:1 and [[Gospel of Luke|Luke]] 24:10) as the Virgin Mary also.
  
== Scripture ==
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These eight women had been together a lot during Jesus' three-year public ministry. Mary Magdalene, Joanna, Susanna, and others (Luke 8:3) are described as providing for Jesus out of their possessions (that is, acting as [[deaconess]]es). These same women had faithfully followed him from Galilee and had come up with him to Jerusalem (Matthew 27:55, Mark 15:40-41, and Luke 23:55).
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== [[Holy Scriptures|Scripture]] ==
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*[[Matins]] Gospel: Mark 16:9-20
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*[[Epistle]]: Acts 6:1-7
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*Gospel: Mark 15:43–16:8
  
Matins Gospel: Mark 16:9-20
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== Hymn ==
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[[image:JosephArimathea.jpg|right|thumb|St Joseph of Arimathea]]
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[[Troparion]] ([[Tone]] 2)
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:The noble Joseph, taking down thy most pure Body from the Tree,
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:Wrapped it in clean linen and sweet spices and laid it in a new tomb.
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:But on the third day thou didst rise,
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:O Lord, granting the world great mercy.
  
Epistle: Acts 6:1-7
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Troparion (Tone 2)
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:Verily, the [[angel]] came to the tomb and said to the ointment-bearing women,
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:"the ointment is meet for the dead,
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:but [[Christ]] is shown to be remote from corruption.
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:But cry ye, 'The Lord is risen, granting the world the Great Mercy.'"
  
Gospel: Mark 15:43–16:8
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[[Kontakion]] - Tone 2
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:You did command the myrrh-bearers to rejoice, O Christ!
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:By Your Resurrection, You did stop the lamentation of Eve, O God!
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:You did command Your apostles to preach: The Savior is Risen!
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==See also==
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*[[Pentecostarion]]
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==External links==
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*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=36 Sunday of the Holy Myrrhbearing Women with the Noble Joseph] ([[OCA]])
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*[http://goarch.org/chapel/saints_view?contentid=1067 Holy Myrrhbearers Sunday] ([[GOARCH]])
  
== Hymns ==
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[[Category:Feasts]]
  
Troparion (Tone 2)
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[[ro:Duminica Femeilor Mironosiţe]]
Verily, the angel came to the tomb and said to the ointment-bearing women, the ointment is meet for the dead, but Christ is shown to be remote from corruption. But cry ye, The Lord is risen, granting the world the Great Mercy.
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Latest revision as of 14:58, April 24, 2012

Myrrh-bearing Women
The Sunday of Myrrh-bearing Women falls on the second Sunday following Pascha. The myrrh-bearers had brought funeral spices and ointments to finish commiting Christ's body to the grave. They were the first to see the empty tomb and were instructed by the risen Lord to bring the joyful news to the apostles. Ss. Joseph of Arimathea and Nicodemus are also commemorated on this day.

Contents

Myrrh-bearing women

There are eight women who are generally identified as the myrrh-bearers. Each of the four Gospels gives a different aspect of the roles of these eight women at the cross and at the tomb on Easter morning, perhaps since the eight women arrived in different groups and at different times. The eight are:

Of the eight, the first five are the more prominent and outspoken. The last three are included according to tradition. Five of these women were also very wealthy; the women of means were Mary Magdalene, Joanna, Susanna, and Mary and Martha of Bethany.

A confusing aspect in Gospel references to these women is that two of the Marys had a son named James. Mary, the wife of Alphaeus, was the mother of James, one of the Twelve Apostles; the Virgin Mary was the step-mother of James, the Lord's brother (Matthew 13:55, Galatians 1:19).

In Western tradition, James, the son of Alphaeus, and James, the Lord's brother, have sometimes been identified as the same person. In Eastern tradition, James, the Lord's brother was Bishop of Jerusalem from 30-62 AD and never left the vicinity of Jerusalem. He is the James who rendered the decision of the council of Jerusalem in 48 AD (Acts 15:13-19). Eastern Tradition links James, the son of Alphaeus, with evangelism abroad, especially in Egypt where he was martyred.

One helpful tip that can clear up the confusion between these two Marys is the passage that refers to the Virgin Mary as the mother of James and Joseph (Matthew 13:55). This Joseph is also called Barsabas, Justus, and Judas (Acts 1:23 and 15:22). Therefore, in Matthew 27:56, the women looking on from afar at the cross were Mary Magdalene, the Virgin Mary (that is, Mary the mother of James and Joseph), and Salome (the wife of Zebedee and the Virgin Mary's step-daughter).

Matthew refers to Mary Magdalene and "the other Mary," who is probably the Virgin Mary also from the context (Matthew 27:61 and 28:1). Such Church Fathers as St. Gregory of Nyssa and St. Gregory Palamas support this interpretation. Similarly, St. Gregory of Nyssa identifies "Mary, the mother of James" (Mark 16:1 and Luke 24:10) as the Virgin Mary also.

These eight women had been together a lot during Jesus' three-year public ministry. Mary Magdalene, Joanna, Susanna, and others (Luke 8:3) are described as providing for Jesus out of their possessions (that is, acting as deaconesses). These same women had faithfully followed him from Galilee and had come up with him to Jerusalem (Matthew 27:55, Mark 15:40-41, and Luke 23:55).

Scripture

  • Matins Gospel: Mark 16:9-20
  • Epistle: Acts 6:1-7
  • Gospel: Mark 15:43–16:8

Hymn

St Joseph of Arimathea

Troparion (Tone 2)

The noble Joseph, taking down thy most pure Body from the Tree,
Wrapped it in clean linen and sweet spices and laid it in a new tomb.
But on the third day thou didst rise,
O Lord, granting the world great mercy.

Troparion (Tone 2)

Verily, the angel came to the tomb and said to the ointment-bearing women,
"the ointment is meet for the dead,
but Christ is shown to be remote from corruption.
But cry ye, 'The Lord is risen, granting the world the Great Mercy.'"

Kontakion - Tone 2

You did command the myrrh-bearers to rejoice, O Christ!
By Your Resurrection, You did stop the lamentation of Eve, O God!
You did command Your apostles to preach: The Savior is Risen!

See also

External links

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