Woman Who Anoints Jesus' Head

Woman Who Anoints Jesus’ Head

from Praying with the Women of the Bible

by Bridget Mary Meehan

T he story of the woman who anoints Jesus is told in all

four gospels. In Mark and Matthew, the anointing occurs at the home of Simon the leper in Bethany. In Luke, the place is unknown, and Simon becomes a Pharisee. In John, the location is the home of Martha in Bethany. In Mark and Matthew, the head of Jesus is anointed; in Luke and John his feet are anointed. According to Mark, Matthew, and John, the meaning of the story is the anointing of Jesus’ body before burial. There are three different women in these accounts. In John’s Gospel the woman is identified as Mary of Bethany, a close friend of Jesus. Luke changes the identity of the woman from disciple to sinner and the focus is on forgiveness of a sinful woman.1

The passion narrative of Mark’s Gospel provides the context for the story of the woman who anoints Jesus. It takes place two days before the Passover. In the preceding chapter Jesus had instructed his disciples to “keep alert.” The verse before the story of the woman describes the plot of the religious leaders to kill Jesus. The passage after this story describes Judas’ meeting with the chief priests to plan the betrayal of Jesus. Later in the passion narrative Mark tells the story of Peter’s denial. It is evident from Mark’s perspective that the male disciples don’t comprehend that suffering is part of the mission of Jesus. Its significance escapes them. They reject the suffering Messiah and, in the end, abandon or betray him. However, the female disciples who have journeyed with the Messiah from Galilee to Jerusalem become the true disciples of Jesus. The prophet in the Hebrew scriptures anointed the head of the Jewish king; the anointing of Jesus’ head must have indicated the prophetic recognition of Jesus. It was a woman who named Jesus by her prophetic action. “The unnamed woman who names Jesus with a prophetic sign-action in Mark’s Gospel,” observes Elisabeth Schussler Fiorenza, “is the paradigm for the true disciple.…This is a politically dangerous story. While Peter has confessed, without truly understanding it, ‘you are the anointed one,’ the woman anointing Jesus recognizes clearly that Jesus’ messiahship means suffering and death.”2 Jesus affirms the woman’s prophetic gesture for all time, “Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her” (Mk 14:9).

Even the outrage of the male disciples did not stop her from pouring forth her gift. Jesus clearly defends her bold actions and reproves the men who criticize her for her extravagant waste of money which they claimed could have been used to help the poor.3 He contrasts the extravagant love of the woman with their insensitivity. “Let her alone; why do you trouble her? She has performed a good service for me. For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me” (Mk

14:6–7). Intuitively, this woman knows that Jesus is the Christ. When she breaks open the jar of costly ointment and pours the ointment on his head, she breaks through societal norms and overcomes false perceptions about what was important at that time. Jesus’ response to the anointing was to give her a prominent place as a faithful disciple and model





for all Christians—wherever the gospel is proclaimed, she will be remembered.4

It is a sad testimony to patriarchy’s influence that in spite of Jesus’ words, Christians throughout the ages have forgotten this courageous woman. Her sacred testimony has been ignored. It is striking that the Spirit of God inspires a simple, unnamed woman, one of the ordinary, average people who form the larger circle of followers of Jesus, to be the anointer of the Messiah and prophet of the sacrificial nature of his messiahship. Ordinarily, in the customs of the day, it would be unheard of for anyone besides a priest or prophet, usually male, to preside at a public anointing. Yet, here she comes in her simplicity, in spite of the hostility and criticism of the disciples, to pour her vial of precious oil on his head.

This prophetic woman challenges us to risk everything in order to share our gifts. She also challenges us to listen to the urgings of the Holy Spirit in our lives, for the Spirit does at times move us to the unpopular, more daring public action. Like her, we do what we can do

—but whatever it is, it amounts to pouring out the extravagance of our love on others. Like her, we can break through the arrogance and fury of those who don’t understand, and anoint Jesus, the Christ who dies and rises each day in women and men everywhere. We can reclaim for woman her position in the tradition as Christian ministers and witnesses. In prayer we can dialogue with these powerful icons of the faith. Then, when the gospel is proclaimed, we will remember and celebrate woman-strength, woman-passion, woman- wisdom, woman-truth and, woman-courage!







Reflection



“While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. But some were there who said to one another in anger, ‘Why was the ointment wasted in this way? For this ointment could have been sold for more than 300 denarii, and the money given to the poor.’ And they scolded her. But Jesus said,

‘Let her alone; why do you trouble her? She has performed a good service for me. For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. She has done what she could; she has anointed my body beforehand for its burial. Truly, I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her’” (Mk 14:3–9).







Discussion Starters



1. Once again we read about an unnamed woman in the gospels who has been forgotten.

Why is it important that we reclaim women in the tradition as Christian ministers and witnesses?

2. Christian feminist theology and biblical interpretation is rediscovering that the gospel cannot be proclaimed unless women disciples are remembered. How can Christian feminist theology and biblical studies help us remember women in the tradition? What can you do to make this happen?

3. According to Elizabeth Schussler Fiorenza’s groundbreaking book, In Memory of Her, the anointing of Jesus’ head was understood as a prophetic recognition of Jesus, the Christ,




the Messiah. This was a politically dangerous story, she claims, because according to tradition a woman names Jesus with her prophetic sign-action.5 What implications does the story of this woman have for women’s apostolic and ministerial leadership in the Christian community?

4. How can you continue the ministry of the woman who anoints Jesus in your life and in our world today?







Prayer Experience



1. Take some deep breaths…. Find a comfortable position…. As you inhale, count slowly to five…. As you exhale, count slowly to five…. Do this for several minutes or until you feel calm and centered….

2. Read the scripture slowly…. Imagine that you are present as this scene unfolds….

Visualize the woman entering the house of Simon the leper…with an alabaster jar full of very costly ointment…. Observe her break open the jar…. The noise resounds through the room…. Watch her as she anoints the head of Jesus…confidently…lovingly…. Smell the fragrant perfume that fills the room…. Look at Jesus…. Reflect for a moment on how Jesus feels…. Reflect on the courage…and deep love of the woman as the anointing takes place…. She gives all…empties her perfume…risks everything, including her social standing…by her daring act of anointing Jesus…naming Jesus…as the Christ, the Messiah…. Listen to the angry complaints of the male disciples…. “Why was the ointment wasted this way?”… Reflect on their resistance to the woman’s actions…. Now listen to Jesus’ defense and affirmation of the woman’s prophetic action…. “Let her alone, why do you trouble her?… She has performed a good service for me…. She has done what she could; she has anointed my body for its burial…. Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”…

3. Claim this promise of Jesus for this woman in some lifegiving way…. Do something in remembrance of her today….

4. Ponder the image of the costly ointment…. Spend time with this symbol, and let it speak to you of extravagant love…. Imagine your love as costly ointment…. Who will you pour it out on?… Will you give it all?… How will you anoint Christ in your life?…in our world?… Are you willing to break through societal norms and deal with hostility

…rejection…anger…from those who don’t understand?… Who and what will give you strength to risk everything for so great a love?…

5. Dialogue with the woman who anoints Jesus about the implications that her actions have had on women’s apostolic and ministerial leadership in the Christian community today…. Use perfumed oil and anoint yourself and/or others for service, leadership, or some specific ministry to the community…. As you do so, play some soft, instrumental music in the background….

6. Compose a litany, prayer, poem, song, dance, ritual to celebrate your anointing…and/or to celebrate contemporary women as disciples and Christian witnesses….



7. In your prayer journal, note any thoughts, feelings, insights, images, or sensations generated by this reflection…. Plan to share, if possible, your reflections with others in a sacred circle.