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98-511: The Gospels refer to several women named Mary. At various points of Christian history, some of these women have been identified with one another. Another woman who appears in the Crucifixion and Resurrection narratives is Salome , who, in some traditions, is referred to as Mary Salome and identified as being one of the Marys. Other women mentioned in the narratives are Joanna and the mother of

196-478: A much larger number of people. All four gospels mention women going to the tomb of Jesus, but only Mark 16:1 mentions the three that this tradition interprets as bearing the name Mary: The other gospels give various indications about the number and identity of women visiting the tomb: The Roman Martyrology commemorates Mary Magdalene on 22 July. On 24 April it commemorates "Mary of Cleopas and Salome, who, with Mary Magdalene, came very early on Easter morning to

294-506: A couch and eating at a table that belonged to Salome and being asked by her: "Who are you sir, that you have taken your place on my couch and eaten from my table?" Jesus answers: "I am he who is from the One, and the things that belong to the Father have been given to me." Salome replies, "But I am your disciple", and Jesus answers, "When the disciple is united he will be filled with light, but if he

392-483: A disciple of Jesus. She asks him how long death would hold sway, and he says to her, "So long as women bring forth, for I come to end the works of the female." To this Salome replies, "Then I have done well in not bringing forth." It would appear from this text that there was an early tradition that Salome the disciple was childless, and possibly unmarried. In the Gospel of Thomas there is a reference to Jesus reclining on

490-401: A flight of uneven rock-cut steps from the street. As it was described in 1896, there were twenty-four steps from the then-modern street level, leading to a square chamber serving as a place of prayer, from which more steps led to a lower chamber believed to be the tomb of Lazarus. The same description applies today. The first mention of a church at Bethany is in the late 4th century, but both

588-462: A flying story, which an occurrence of some kind had given rise to, but which was without any foundation in truth." In 1892, agnostic speaker Robert G. Ingersoll found the narrative historically implausible, writing that, if Lazarus had in fact died, potentially participating in an afterlife , and then subsequently had been resurrected, the experiences Lazarus could have shared with others would likely have been more interesting than everything else in

686-896: A focus of the Pilgrimage to Saintes-Maries-de-la-Mer  [ fr ] . The feast of the Three Marys was celebrated mainly in France and Italy, and was accepted by the Carmelite Order into their liturgy in 1342. The Church of the Saintes Maries de la Mer is said to hold their relics. In various Catholic countries , particularly in the Kingdom of Spain, the Philippines and Latin American countries, images of

784-558: A great part of Jerusalem, which, all these things they departed among them. In such wise that Mary had the castle Magdalo, whereof she had her name Magdalene. And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. And when Mary gave herself to all delights of the body, and Lazarus entended all to knighthood, Martha, which was wise, governed nobly her brother's part and also her sister's, and also her own, and administered to knights, and her servants, and to poor men, such necessities as they needed. Nevertheless, after

882-567: A lively image of our future resurrection ." French Protestant minister Jakob Abbadie wrote that Jesus had intentionally delayed his return to Bethany for, "four days, that it might not be said, he [ Lazarus ] was not really dead." In 2008, Pope Benedict XVI said that the Gospel story of the raising of Lazarus, "shows Christ's absolute power over life and death and reveals His nature as true man and true God" and that "Jesus' lordship over death does not prevent him from showing sincere compassion over

980-519: A period of apparent extinction, and also the Lazarus sign and the Lazarus syndrome . There are also numerous literary uses of the term. A distinct character of the same name is also mentioned in the Gospel of Luke in Jesus' parable of the rich man and Lazarus , in which both eponymous characters die, and the former begs for the latter to comfort him from his torments in hell. The raising of Lazarus

1078-466: A singular privilege in the procession. A common pious practice sometimes alternates Mary Salome with Jacob, due to a popular belief that Salome, an elderly person at this time would not have had the energy to reach the tomb of Christ at the morning of resurrection, though she was present at the Crucifixion. According to a legend propounded by Haymo of Auxerre in the mid-9th century, but rejected by

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1176-763: A tomb guarded by an angel appear with regularity, and become the standard depiction of the Resurrection. They have continued in use even after 1100, when images of the Resurrection of Jesus in Christian art began to show the risen Christ himself. Examples are the Melisende Psalter and Peter von Cornelius 's The Three Marys at the Tomb . Eastern icons continue to show either the Myrrhbearers or

1274-479: A unique position in the church year, as days of joy and triumph between the penitence of Great Lent and the mourning of Holy Week . During the preceding week, the hymns in the Lenten Triodion track the sickness and then the death of Lazarus, and Christ's journey from beyond Jordan to Bethany. The scripture readings and hymns for Lazarus Saturday focus on the resurrection of Lazarus as a foreshadowing of

1372-530: Is a story of the miracle of Jesus recounted in the Gospel of John ( John 11 :1–44) in the New Testament , as well as in the Secret Gospel of Mark (a fragment of an extended version of the Gospel of Mark ) in which Jesus raises Lazarus of Bethany from the dead four days after his entombment. The event took place at Bethany. In John, this is the last of the miracles that Jesus performs before

1470-854: Is commemorated in the Eastern Orthodox Church on the Sunday of the Myrrhbearers , i.e., the third Sunday of Pascha (Easter), and on 3 August. Her feast day in the Latin liturgical rites of the Catholic Church is 24 April or 22 October. She is commemorated in The Episcopal Church on 3 August, as listed in Lesser Feasts and Fasts 2022 as: "Joanna, Mary, and Salome, Myrrh-Bearing Women." In

1568-612: Is concerned such as the Wedding Feast at Cana John 2 , Jesus's crucifixion, and resurrection. Salome (disciple) In the New Testament, Salome was a follower of Jesus who appears briefly in the canonical gospels and in apocryphal writings. She is named by Mark as present at the crucifixion and as one of the Myrrhbearers , the women who found Jesus's empty tomb . Interpretation has further identified her with other women who are mentioned but not named in

1666-465: Is divided he will be filled with darkness." A 2nd-century Greek, Celsus , wrote a True Discourse attacking the Christian sects as a threat to the Roman state. He described the variety of Christian sects at the time he was writing, c. AD 178, as extremely broad. His treatise is lost, but quotes survive in the attack written somewhat later by Origen , Contra Celsum ("Against Celsus"): "While some of

1764-425: Is identified with Mary Magdalene ): Mary Magdalene had her surname of Magdalo, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also

1862-442: Is ill. Jesus tells his followers: "This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it." Instead of immediately traveling to Bethany, according to the narrator, Jesus intentionally remains where he is for two more days before beginning the journey. The disciples are afraid of returning to Judea , but Jesus says: "Our friend Lazarus is asleep, but I am going to awaken him." When

1960-526: Is not present in the canonical Mark at 10:46. Clement quotes the passage in his letter: "Then he came into Jericho . And the sister of the young man whom Jesus loved was there with his mother and Salome, but Jesus would not receive them." The lines complete a well-known lacuna in Mark as the text currently stands. In the non-canonical Greek Gospel of the Egyptians (2nd century), Salome appears again as

2058-545: Is preserved in a mid-15th-century manuscript on vellum containing 232 pages written in columns. The titles are in red and illuminated in gold. It is decorated with seven miniatures in monochrome gray. For some centuries, religious art throughout Germany and the Low Countries frequently presented Saint Anne with her husbands, daughters, sons-in-law and grandchildren as a group known as the Holy Kinship . During

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2156-498: Is preserved in a mid-15th-century manuscript on vellum containing 232 pages written in columns. The titles are in red and illuminated in gold. It is decorated with seven miniatures in monochrome gray. For some centuries, religious art throughout Germany and the Low Countries frequently presented Saint Anne with her husbands, daughters, sons-in-law and grandchildren as a group known as the Holy Kinship . The Three Marys by Alexander Moody Stuart , first published 1862, reprinted by

2254-473: Is said to have been the first bishop of Marseille . According to Eastern Orthodox Church tradition, sometime after the Resurrection of Christ , Lazarus was forced to flee Judea because of rumoured plots on his life and came to Cyprus . There he was appointed by Barnabas and Paul the Apostle as the first bishop of Kition (present-day Larnaka). He lived there for thirty more years, and on his death

2352-418: Is sick.", writing that "they do not prescribe to Him what they wish Him to do; to a loving friend it is sufficient to intimate our necessities. Such ought to be the nature of our prayers, particularly in regard to health and other temporal blessings, for we do not know in such cases what is expedient for our salvation." New Testament scholars try to establish how John's narrative of the raising of Lazarus and

2450-557: Is so great as to raise doubts about the historicity of this story, especially in view of the unimaginable details in vs. 44. Yet there are features in this story which have the marks of verisimilitude." Other scholars posit that the events leading to Jesus's death in Synoptic Gospels were based on an early account, before the Gospel of Mark was written, in which many characters are anonymous because they were still living and would be subject to persecution, whereas John's account of

2548-413: Is the climactic narrative: exemplifying the power of Jesus "over the last and most irresistible enemy of humanity: death . For this reason, it is given a prominent place in the gospel." The name Lazarus is frequently used in science and popular culture in reference to apparent restoration to life; for example, the scientific term Lazarus taxon denotes organisms that reappear in the fossil record after

2646-597: Is the sister of the Blessed Virgin mentioned in John 19:25". Lazarus of Bethany Lazarus of Bethany (Latinised from Lazar , ultimately from Hebrew Eleazar , "God helped") is a figure within the Christian Bible , mentioned in the New Testament in the Gospel of John , whose life is restored by Jesus four days after his death. This is seen by Christians as one of the miracles of Jesus . In

2744-513: Is then said to separate and go in different parts of southeastern Gaul to preach; Lazarus goes to Marseille . Converting many people to Christianity there, he becomes the first Bishop of Marseille . During the persecution of Domitian , he is imprisoned and beheaded in a cave beneath the prison Saint-Lazare. His body is later translated to Autun , where he is buried in the Autun Cathedral , dedicated to Lazarus as Saint Lazare . However,

2842-540: The Banner of Truth Trust , Edinburgh, 1984, is a study of Mary of Magdala , Mary of Bethany and Mary of Nazareth . In Spanish-speaking countries, the Orion's Belt asterism is called Las Tres Marías (The Three Marys). In other Western nations, it is sometimes called " The Three Kings ", a reference to the Gospel of Matthew 's account of wise men, who have been pictured as kings and as three in number, bearing gifts for

2940-650: The Calendar of Saints of the Lutheran Church–Missouri Synod , her feast is on 3 August with Joanna and Mary . In art, she is often portrayed with the Holy Family in paintings of the Holy Kinship . She is also portrayed holding a thurible as a symbol of her sacrifice and faith in Jesus Christ. According to a legend propounded by Haymo of Auxerre in the mid-9th century, but rejected by

3038-726: The Council of Trent , Saint Anne had, by different husbands, three daughters, all of whom bore the name Mary and who are referred to as the Three Marys: Mary Magdalene is not part of this group. Mary Salome thus becomes the half-sister of the Virgin Mary. This account was included in the Golden Legend of Jacobus de Voragine , written in about 1260. It was the subject of a long poem in rhymed French written in about 1357 by Jean de Venette . The poem

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3136-501: The Council of Trent , Saint Anne had, by different husbands, three daughters, all of whom bore the name Mary and who are referred to as the Three Marys: None of these three Marys is hypothesized as being Mary Magdalene. This account was included in the Golden Legend of Jacobus de Voragine , written in about 1260. It was the subject of a long poem in rhymed French written in about 1357 by Jean de Venette . The poem

3234-605: The Divine Liturgy , the Baptismal Hymn, "As many as have been baptized into Christ have put on Christ" , is sung in place of the Trisagion . Although the forty days of Great Lent end on the day before Lazarus Saturday, the day is still observed as a fast; however, it is somewhat mitigated. In Russia, it is traditional to eat caviar on Lazarus Saturday. Lazarus is also commemorated on the liturgical calendar of

3332-545: The Eastern Orthodox Church on the fixed feast day of 17 March , while the translation of his relics from Cyprus to Constantinople in 898 AD is observed on 17 October . On the General Roman Calendar , Lazarus is celebrated, together with his sister Mary of Bethany and their sister Martha, on a memorial on 29 July. Earlier editions of the Roman Martyrology placed him among

3430-519: The Eastern Orthodox Church , Lazarus is venerated as Righteous Lazarus, the Four-Days Dead . The Eastern Orthodox and Catholic traditions offer varying accounts of the later events of his life. In the context of the seven signs in the Gospel of John , the raising of Lazarus at Bethany – today the town of Al-Eizariya in the West Bank , which translates to "the place of Lazarus" –

3528-467: The Harrowing of Hell . The fifteenth-century Easter hymn " O filii et filiae " refers to three women going to the tomb on Easter morning to anoint the body of Jesus. The original Latin version of the hymn identifies the women as Mary Magdalene ( Maria Magdalene ) and Mary of Joseph ( et Iacobi ). A medieval legendary account had Mary Magdalene , Mary of Jacob and Mary Salome , Mark's Three Marys at

3626-579: The Reformation the idea of the three husbands was rejected by Protestants, and by the Council of Trent by Catholic theologians also, but Salome continued to be regarded as probably the sister of the Virgin Mary, and the wife of Zebedee, and mother of the two apostles. The Catholic Encyclopedia of 1913 said (rather more cautiously than leading 19th-century Protestant books of biblical reference) that "some writers conjecture more or less plausibly that she

3724-501: The Resurrection of Christ , and a promise of the General Resurrection . The Gospel narrative is interpreted in the hymns as illustrating the two natures of Christ: his humanity in asking, "Where have ye laid him?", and his divinity by commanding Lazarus to come forth from the dead. Many of the resurrectional hymns of the normal Sunday service which are omitted on Palm Sunday are chanted on Lazarus Saturday. During

3822-747: The Zachatievsky monastery (Conception Convent), where they were put up for veneration. In the West, according to an alternative medieval tradition (centered in Provence ), Lazarus, Mary, and Martha were "put out to sea by the Jews hostile to Christianity in a vessel without sails, oars, or helm, and after a miraculous voyage landed in Provence at a place called today the Saintes-Maries ." The family

3920-454: The passion , crucifixion and his own resurrection . The biblical narrative of the raising of Lazarus is found in chapter 11 of the Gospel of John. A certain Lazarus, who lives in the town of Bethany near Jerusalem , is introduced as a follower of Jesus. He is identified as the brother of the sisters Mary and Martha . The sisters send word to Jesus that Lazarus, "he whom thou lovest,"

4018-748: The raising of the son of the widow of Nain ). Meanwhile, other elements were removed or replaced; for example, Simon the Leper / Simon the Pharisee was replaced by Lazarus as the host of the feast in Jesus' honour, and Bethany in Judea was chosen as the setting, while most elements of John's narrative correspond to traditions that the Synoptics set in Galilee. Scholars pay particular attention to verse John 11:2 (and verse John 11:1), which may represent an effort by

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4116-495: The " disciples " of Jesus two women, Salome and Mary. The Diatessaron , which is part of the Ante-Nicene Fathers collection, separates Salome and the mother of the sons of Zebedee as two distinct persons, contrary to tradition that identify them. "And there were in the distance all the acquaintance of Jesus standing, and the women that came with Him from Galilee, those that followed Him and ministered. One of them

4214-467: The 16th century, the site of the tomb has been occupied by the al-Uzair Mosque. The adjacent Roman Catholic Church of Saint Lazarus, designed by Antonio Barluzzi and built between 1952 and 1955 under the auspices of the Franciscan Order , stands upon the site of several much older ones. In 1965, a Greek Orthodox church was built just west of the tomb. The entrance to the tomb today is via

4312-480: The 4th-century church. The Lazarium was destroyed by an earthquake in the 6th century, and was replaced by a larger church. This church survived intact until the Crusader era. In 1143 the existing structure and lands were purchased by King Fulk and Queen Melisende of Jerusalem and a large Benedictine convent dedicated to Mary and Martha was built near the tomb of Lazarus. After the fall of Jerusalem in 1187,

4410-584: The Afterlife , the raising of Lazarus is noted among the Bible's "explicit accounts of persons raised from the dead", and comments on those raisings that, "in God's perfect revelatory wisdom, He has not given us any report of their individual experience in the afterlife". John Calvin notes that, "not only did Christ give a remarkable proof of his Divine power in raising Lazarus, but he likewise placed before our eyes

4508-517: The Christians proclaim [that] they have the same god as do the Jews, others insist that there is another god higher than the creator-god and opposed to him. And some Christians teach that the Son came from this higher god. Still others admit of a third god – those, that is to say, who call themselves gnostics – and still others, though calling themselves Christians, want to live according to the laws of

4606-491: The Jews. I could also mention those who call themselves Simonians after Simon, and those naming themselves Helenians after Helen, his consort. There are Christian sects named after Marcellina, Harpocratian Christians who trace themselves to Salome, and some who follow Mariamne and others who follow Martha, and still others who call themselves Marcionites after their leader, Marcion." In the early Christian texts, there are several other references to "Salome". A Salome appears in

4704-690: The Lord's tomb, to anoint his body, and were the first who heard the announcement of his resurrection. What may be the earliest known representation of three women visiting the tomb of Jesus is a fairly large fresco in the Dura-Europos church in the ancient city of Dura Europos on the Euphrates . The fresco was painted before the city's conquest and abandonment in AD 256, but it is from the 5th century that representations of either two or three women approaching

4802-500: The New Testament, would have drawn widespread attention to Lazarus during his lifetime and might have made him less afraid than others that did not have his experience when Lazarus approached death for a second time. Exegesis in the Interpreter's Bible (1953) comparing the raising of Lazarus to other resurrections in the Bible comments that, "The difference between revival immediately after death, and resurrection after four days,

4900-640: The Salome of Mark 15:40 is probably identical with the mother of the sons of Zebedee in Matthew; the latter is also mentioned in Matthew 20:20, in which she petitions Jesus to let her sons sit with him in Paradise. In John , three, or perhaps four, women are mentioned at the crucifixion; this time they are named as Jesus' "mother, and his mother's sister, Mary the wife of Cleophas , and Mary Magdalene." (John 19:25 KJV) A common interpretation identifies Salome as

4998-526: The Secret Mark version represents an earlier form of the canonical story found in John. The miracle of the raising of Lazarus is the climax of John's " signs ". It explains the crowds seeking Jesus on Palm Sunday , and leads directly to the decision of Caiaphas and the Sanhedrin to plan to kill Jesus. Theologians Moloney and Harrington view the raising of Lazarus as a "pivotal miracle" which starts

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5096-463: The Three Marys are the three whom the Gospel of John mentions as present at the crucifixion of Jesus: These three women are very often represented in art, as for example in El Greco 's Disrobing of Christ . The Gospels other than that of John do not mention Jesus' mother or Mary of Clopas as being present. Instead they name Mary of Jacob (Mark and Matthew), Salome (Mark), and the mother of

5194-478: The Tomb, or Mary Magdalene, Mary of Cleopas and Mary Salome, with Saint Sarah , the maid of one of them, as part of a group who landed near Saintes-Maries-de-la-Mer in Provence after a voyage from the Holy Land . The group sometimes includes Lazarus , who became bishop of Aix-en-Provence , Mary of Bethany , his sister, and Joseph of Arimathea . They settled at Saintes-Maries-de-la-Mer, where their relics are

5292-460: The altar, during renovation works in the church of Church of St. Lazarus at Larnaka, and were identified as part of the saint's relics. In June 2012 the Church of Cyprus gave a part of the holy relics of Saint Lazarus to a delegation of the Russian Orthodox Church, led by Patriarch Kirill of Moscow and All Russia , after a four-day visit to Cyprus. The relics were brought to Moscow and were given to Archbishop Arseniy of Istra, who took them to

5390-461: The ancient village may not precisely coincide with the present one, but there is every reason to believe that it was in this general location." While there is no further mention of Lazarus in the Bible, the Eastern Orthodox and Roman Catholic traditions offer varying accounts of the later events of his life. He is most commonly associated with Cyprus , where he is said to have become the first bishop of Kition (Larnaka), and Provence , where he

5488-439: The apostles misunderstand, he clarifies, "Lazarus is dead, and for your sake I am glad I was not there, so that you may believe." When Jesus arrives in Bethany, he finds that Lazarus is dead and has already been in his tomb for four days. He meets first with Martha and Mary in turn. Martha laments that Jesus did not arrive soon enough to heal her brother ("if you had been here, my brother would not have died") and Jesus replies with

5586-415: The ascension of our Lord, they sold all these things. The 15th-century poet Georges Chastellain draws on the tradition of the unsmiling Lazarus: "He whom God raised, doing him such grace, the thief, Mary's brother, thereafter had naught but misery and painful thoughts, fearing what he should have to pass". ( Le pas de la mort , VI ). Lazarus is honored as a saint by those Christian churches which keep

5684-413: The author or a later redactor to stress a connection between these stories that is, however, not found in the older canonical gospels. They further note that the actual anointing will not be narrated until verse 12:3, and that neither Mary, nor Martha, nor the village of these sisters, nor any anointing is mentioned in the Gospel of John before this point, suggesting that the author (or redactor) assumes

5782-436: The believing midwife. An apocryphal Coptic Book of the Resurrection of Christ , attributed to the apostle Bartholomew , names the women who went to the tomb. Among them were: Mary Magdalene; Mary the mother of James , whom Jesus delivered out of the hand of Satan; Mary who ministered to him; Martha her sister; Joanna (perhaps also Susanna ) who renounced the marriage bed; and "Salome who tempted him". Saint Salome

5880-409: The benefit of the people standing here, that they may believe that you sent me." He then calls Lazarus to come out ("Lazarus, come forth!") and Lazarus does so, still wrapped in his grave-cloths. Jesus then calls for someone to remove the grave-cloths, and let him go. The narrative ends with the statement that many of the witnesses to this event "believed in him". Others are said to report the events to

5978-415: The canonical gospels. In particular, she is often identified as the wife of Zebedee , the mother of James and John , two of the Twelve apostles . In medieval tradition Salome (as Mary Salome ) was counted as one of the Three Marys who were daughters of Saint Anne , so making her the sister or half-sister of Mary, mother of Jesus . "Salome" may be the Hellenized form of a Hebrew name derived from

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6076-405: The chain of events that leads to the Crucifixion of Jesus . They consider it as a "resurrection that will lead to death", in that the raising of Lazarus will lead to the death of Jesus, the Son of God , in Jerusalem which will reveal the Glory of God. The Catechism of the Catholic Church states that the miracle performed by Jesus returned Lazarus to ordinary earthly life as with the son of

6174-416: The church under the Holy of Holies. In the 16th century, a Russian monk from the Monastery of Pskov visited Lazarus's tomb in Larnaca and took with him a small piece of the relics. Perhaps that piece led to the erection of the St. Lazarus chapel at the Pskov Monastery ( Spaso-Eleazar Monastery, Pskov ), where it is kept today. In November 1972, human remains in a marble sarcophagus were discovered under

6272-400: The collective memory of the Christ-movement.' The author did not strive to give a historically accurate account of what had happened, but instead, for theological purposes, combined various existing narratives in order to construct Lazarus, Mary and Martha of Bethany as a prototypical Christian family, whose example is to be followed by Christians. Zangenberg (2023), however, doubts that John 11

6370-426: The commemoration of saints, although on different days, according to local traditions. In Christian funerals the idea of the deceased being raised by the Lord as Lazarus was raised is often expressed in prayer. The Eastern Orthodox Church and Byzantine Catholic Church commemorate Lazarus on Lazarus Saturday , the day before Palm Sunday , which is a moveable feast day. This day, together with Palm Sunday, hold

6468-423: The convent was deserted and fell into ruin with only the tomb and barrel vaulting surviving. By 1384, a simple mosque had been built on the site. In the 16th century, the Ottomans built the larger al-Uzair Mosque to serve the town's (now Muslim) inhabitants and named it in honor of the town's patron saint, Lazarus of Bethany. According to the Catholic Encyclopedia of 1913, there were scholars who questioned

6566-483: The faith of His disciples, and more especially of His apostles, might be strengthened, and 'that they might believe' and not doubt when they saw their Lord and Master in the hour of His abasement; and most of all to enable them to hope, when they saw His Body laid in the sepulchre, that He who had raised up Lazarus would Himself rise again." In Roger Baxter 's Meditations , he reflects on the verse "His sisters therefore sent to Him saying, Lord, behold he whom Thou lovest

6664-399: The historian Eusebius of Caesarea (c. 330) and the Bordeaux pilgrim do mention the tomb of Lazarus. In 390 Jerome mentions a church dedicated to Saint Lazarus, called the Lazarium . This is confirmed by the pilgrim Egeria in about the year 410. Therefore, the church is thought to have been built between 333 and 390. The present-day gardens contain the remnants of a mosaic floor from

6762-424: The infancy gospel attached to the name of James the Just, the Protevangelion of James , ch. XIV: That Salome is the first, after the midwife, to bear witness to the Miraculous Birth and to recognize Jesus as the Christ, are circumstances that tend to connect her with Salome the disciple. By the High Middle Ages this Salome was often (but not always) identified with Mary Salome in the West, and therefore regarded as

6860-469: The infant Jesus. Classicists have observed some similarities and parallels between the depiction and representation of the Three Marys and those of the Three Fates ( Moirai ) who are the three goddesses of destiny in Greek mythology. They were Clotho (Spinner), Lachesis (Measurer) and Atropos the (Cutter) of a person's thread of life/destiny. One or more Marys are often present at various stages of Jesus's ministry that may represent moments where his fate

6958-492: The inhabitants of Marseille claim to be in possession of his head which they still venerate. Pilgrims also visit another purported tomb of Lazarus at the Vézelay Abbey in Burgundy . The Abbey of the Trinity at Vendôme was said to hold a tear shed by Jesus at the tomb of Lazarus. The Golden Legend , compiled in the 13th century, records the Provençal tradition. It also records a grand lifestyle imagined for Lazarus and his sisters (note that therein Lazarus' sister Mary

7056-514: The inscription "Lazarus the friend of Christ" . Emperor Leo VI of Byzantium had Lazarus' remains transferred to Constantinople in 898. The transfer was apostrophized by Arethas, bishop of Caesarea , and is commemorated by the Eastern Orthodox Church each year on 17 October . In recompense to Larnaca, Emperor Leo had the Church of St. Lazarus , which still exists today, erected over Lazarus' tomb. The marble sarcophagus can be seen inside

7154-418: The miracle of the raising of Lazarus, which seems as if it could have been a demonstration of the miraculous powers of Jesus. The Synoptic Gospels do include passages concerning the activities of the sisters of Lazarus but fail to mention their brother's resurrection. Spooner wrote that this seemed to indicate that the author of the Gospel of John, "was actually dishonest, or that he took up, believed and recorded

7252-496: The mother of James and Joses. The canonical gospels never go so far as to label Salome a " disciple " ("pupil" mathētēs ), and so mainstream Christian writers usually describe her as a "follower" of Jesus per references to the women who "followed" and "ministered" to Jesus (Mark 15:41). However, feminist critiques have argued that the mainstream tradition consistently underplays the significance of Jesus's female supporters. The Gospel of Thomas found at Nag Hammadi mentions among

7350-528: The mother of James, and Salome, had bought sweet spices, that they might come and anoint him." (Mark 16:1 KJV) They discovered that the stone had been rolled away , and a young man in white then told them that Jesus had risen, and told them to tell Jesus' disciples that he would meet them in Galilee . In Matthew 28:1, two women are mentioned in the parallel passage: Mary Magdalene and the "other Mary" – identified previously in Matthew 27:56 as Mary

7448-465: The pain of this separation." Matthew Poole and others saw Lazarus' ability to move despite having his hands and feet wrapped together as a second miracle, but Charles Ellicott disputed that Lazarus' movement would have been restricted by his burial garments. Justus Knecht wrote that the object of this miracle related to the fact that, "the time of our Lord's Passion and Death was at hand, and He wrought this mighty miracle beforehand in order that

7546-530: The presence of a crowd of Jewish mourners, Jesus comes to the tomb. Jesus asks for the stone of the tomb to be removed, but Martha interjects that there will be a smell. Jesus responds, "Did I not tell you that if you believed, you would see the glory of God?" Over the objections of Martha, Jesus has them roll the stone away from the entrance to the tomb and says a prayer. They take the stone away then Jesus looks up and says: " Father , I thank you that you have heard me. I know that you always hear me, but I said this for

7644-506: The raising of Lazarus, the longest coherent narrative in John aside from the Passion , is the culmination of John's "signs". It explains the crowds seeking Jesus on Palm Sunday , and leads directly to the decision of Caiaphas and the Sanhedrin to kill Jesus. A resurrection story that is very similar is also found in the controversial Secret Gospel of Mark , although the young man is not named there specifically. Some scholars believe that

7742-433: The readers already have knowledge of these characters, this location and this event, and wants to tell them that these were connected (which he apparently knew the readers did not commonly know/believe yet) long before giving the readers more details. Elser and Piper (2006) posited that verse 11:2 is evidence that the author of the Gospel of John deliberately mixed up several traditions in an 'audacious attempt (...) to rework

7840-599: The religious authorities in Jerusalem. The Gospel of John mentions Lazarus again in chapter 12. Six days before the Passover on which Jesus is crucified , Jesus returns to Bethany and Lazarus attends a supper that Martha, his sister, serves. Jesus and Lazarus together attract the attention of many Jews and the narrator states that the chief priests consider having Lazarus put to death because so many people are believing in Jesus on account of this miracle. The miracle of

7938-469: The reputed site of the ancient village (though this was discounted by the Encyclopedia's author): Some believe that the present village of Bethany does not occupy the site of the ancient village; but that it grew up around the traditional cave which they suppose to have been at some distance from the house of Martha and Mary in the village; Zanecchia (La Palestine d'aujourd'hui, 1899, I, 445ff.) places

8036-529: The root word שָׁלוֹם ‎ ( shalom ), meaning "peace". The name was a common one; apart from the famous dancing " daughter of Herodias ", both a sister and daughter of Herod the Great were called Salome, as well as Queen Salome Alexandra (d. 67 BC), the last independent ruler of Judea. In Mark 15:40–41 , Salome is named as one of the women present at the crucifixion who also ministered to Jesus: "There were also women looking on afar off: among whom

8134-460: The saints of 17 December. In Cuba, the celebration of San Lázaro on 17 December is a major festival. The date is celebrated with a pilgrimage to a chapel housing an image of Saint Lazarus, one of Cuba's most sacred icons, in the village of El Rincon, outside Havana . Lazarus is commemorated in the Calendars of some Anglican provinces. Lazarus is remembered (with Martha and Mary ) under

8232-454: The same events was written much later and could name the anonymous characters and could also include the raising of Lazarus because all of the individuals had died, and were no longer subject to persecution. The reputed first tomb of Lazarus is in Bethany and continues to be a place of pilgrimage to this day. Several Christian churches have existed at the site over the centuries. Since

8330-473: The sinful woman's feet-anointing (and hair-wiping) of Jesus in Galilee ( Luke 7 ; these first two may have a common origin, the Lukan account likely being derived from Mark), Jesus' visit to Martha and Mary in the unnamed Galilean village ( Luke 10 ), Jesus' parable of the rich man and Lazarus ( Luke 16 ), and possibly others involving Jesus' miraculous raising of the dead (the raising of Jairus' daughter and

8428-418: The sister of Jesus' mother, thus making her Jesus' aunt. Traditional interpretations associate Mary the wife of Cleophas (the third woman in the Gospel of John) with Mary the mother of James son of Alphaeus (the third woman in the Gospel of Matthew). In the Gospel of Mark, Salome is among the women who went to Jesus' tomb to anoint his body with spices. "And when the sabbath was past, Mary Magdalene, and Mary

8526-552: The site of the ancient village of Bethany higher up on the southeastern slope of the Mount of Olives, not far from the accepted site of Bethphage, and near that of the Ascension. It is quite certain that the present village formed about the traditional tomb of Lazarus, which is in a cave in the village. The identification of this cave as the tomb of Lazarus is merely possible; it has no strong intrinsic or extrinsic authority. The site of

8624-456: The sons of Zebedee (Matthew). This has led some to interpret that Mary of Jacob (mother of James the Less) is Mary Clopas and also "Mary, his mother’s sister", and that (Mary) Salome is the mother of the sons of Zebedee. This name is used for a group of three women who came to the sepulchre of Jesus . In Eastern Orthodoxy they are among the Myrrhbearers , a group that traditionally includes

8722-552: The sons of Zebedee. Different sets of three women have been referred to as the Three Marys: The presence of a group of female disciples of Jesus at the crucifixion of Jesus is found in all four Gospels of the New Testament . Differences in the parallel accounts have led to different interpretations of how many and which women were present. In some traditions, as exemplified in the Irish song Caoineadh na dTrí Muire ,

8820-531: The subsequent feet- anointing of Jesus by Mary of Bethany (John 11:1–12:11,17) was composed by seeking to explain its apparent relationships with the older textual traditions of the Synoptic Gospels ( Mark , Matthew , and Luke ). The author of John may have combined elements from several – apparently originally unrelated – stories into a single narrative. These include the unnamed woman's head-anointing of Jesus in Bethany ( Mark 14 , Matthew 26 ),

8918-586: The three Marys (in Spanish Tres Marías ) associated with the tomb are carried in Good Friday processions referred to by the word Penitencia (Spanish) or Panatà (Filipino for an act performed in fulfilment of a vow). They carry attributes or iconic accessories, chiefly enumerated as follows: The Blessed Virgin Mary is not part of this group, as her title as Mater Dolorosa is reserved to

9016-473: The well-known statement, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die." Martha affirms that she does truly believe and states, "Yes, Lord. I believe that you are the Messiah, the Son of God, who has to come into the world." Later the narrator here gives the famous simple phrase, " Jesus wept ." In

9114-559: The widow of Nain and Jairus' daughter and that Lazarus and the others who were raised from the dead would later die again. The Russian Orthodox Church 's Catechism of St. Philaret writes that among the miracles performed by Jesus was the raising of Lazarus from the dead on the fourth day after Lazarus' death. In the Southern Baptist Convention 's 2014 resolution On the Sufficiency of Scripture Regarding

9212-448: Was Mary Magdalene , and Mary the mother of James and of Joses; and Salome who also followed Him and ministered to Him when he was in Galilee. And many other women who followed Him to Jerusalem."( 15:40–41 , King James Version ) The parallel passage of Matthew 27:56 reads thus: "Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children." The Catholic Encyclopedia (1913) concludes that

9310-462: Was Mary Magdalene; and Mary the mother of James the little and Joses, and the mother of the sons of Zebedee, and Salome, and many others which came up with Him unto Jerusalem." (Diatessaron 52:21–23) The controversial Secret Gospel of Mark , that was referred to and quoted in the Mar Saba letter ascribed by his modern editors to Clement of Alexandria , contains a further mention of Salome which

9408-432: Was buried there for the second and last time. Further establishing the apostolic nature of Lazarus' appointment was the story that the bishop's omophorion was presented to Lazarus by the Virgin Mary, who had woven it herself. Such apostolic connections were central to the claims to autocephaly made by the bishops of Kition—subject to the patriarch of Jerusalem —during the period 325–431. The church of Kition

9506-599: Was declared self-governing in 431 AD at the Third Ecumenical Council . According to tradition, Lazarus never smiled during the thirty years after his resurrection, worried by the sight of unredeemed souls he had seen during his four-day stay in Hell. The only exception happened when, seeing someone stealing a pot, he smilingly said: "the clay steals the clay." In 890, a tomb was found in Larnaca bearing

9604-406: Was dependent on the other synoptic stories, finding the evidence for this theory insufficient. He also argues that John displays an accurate knowledge of Jewish burial customs at the time, as attested by archaeology and ancient Jewish texts. Earlier commentators include deist Lysander Spooner , who wrote in 1836 that it was unusual that the Synoptic Gospels (Matthew, Mark and Luke) do not mention

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