Jn. 12:1-11 Bl. John-Paul II "A liter of costly perfumed oil" - Blogspot

Bethany 

Blessed John-Paul II   "A liter of costly perfumed oil"  - Blogspot

An interest inquiry into  

MaryWhoAnointsJesus?

JESUS’ ANOINTING IN BETHANY

                                               GOSPEL ACCOUNTS 

----- Forwarded Message -----
From: DGO ...
Sent: Sunday, 24 March 2013.
Subject: The Daily Gospel

John 12:3 Then Mary took about a pint of pure nard, an expensive ...

bible.cc/john/12-3.htm

Mary then took a pound of very costly perfume of pure nard, and anointed the feet of ...Then Mary took three quarters of a pound of expensive aromatic oil from .... The other six days before his last passover, at Bethany; the account of whom is ...

 

Blessed John-Paul II, Pope from 1978 to 2005 
Apostolic Exhortation « Vita Consecrata », § 104 (trans. © copyright Libreria Editrice Vaticana)                                        
                                                                                       "A liter of costly perfumed oil"

Many people today are puzzled and ask: What is the point of the consecrated life? Why embrace this kind of life, when there are so many urgent needs... to which one can respond even without assuming the particular commitments of the consecrated life? Is the consecrated life not a kind of "waste" of human energies which might be used more efficiently for a greater good, for the benefit of humanity and the Church?... But such questions have always existed, as is eloquently demonstrated by the Gospel episode of the anointing at Bethany: "Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the ointment". When Judas, using the needs of the poor as an excuse, complained about such waste, Jesus replied: "Let her alone!"

This is the perennially valid response to the question which many people, even in good faith, are asking about the relevance of the consecrated life... "Let her alone!" Those who have been given the priceless gift of following the Lord Jesus more closely consider it obvious that he can and must be loved with an undivided heart, that one can devote to him one's whole life, and not merely certain actions or occasional moments or activities. The precious ointment poured out as a pure act of love, and thus transcending all "utilitarian" considerations, is a sign of unbounded generosity, as expressed in a life spent in loving and serving the Lord, in order to devote oneself to his person and his Mystical Body. From such a life "poured out" without reserve there spreads a fragrance which fills the whole house. The house of God, the Church, today no less than in the past, is adorned and enriched by the presence of the consecrated life... The consecrated life is important precisely in its being unbounded generosity and love, and this all the more so in a world which risks being suffocated in the whirlpool of the ephemeral.
   

   

Messiah Communications

http://messiahcommunications.blogspot.co.uk/p/mary-of-bethany-vs-mary-magdalene.html

MaryWhoAnointsJesus?

By Alan John Meister

                                    JESUS’ ANOINTING IN BETHANY
                                               GOSPEL ACCOUNTS

                                                  COMMENTARY

 Although each of the Gospels relate this event and its circumstances a little differently, when all the Gospels are taken together, we get a composite picture of the account. Moreover, when we examine the inclusions or omissions of each Gospel, we get a good picture of the thematic approach of each Gospel writer. So lets begin by looking at some of the major variations.

First, the timing of the scene. The Johannine Gospel indicates this scene took place six days before Passover, "Six days before Passover Jesus came to Bethany (John 12:1)." This places it on the Monday (six days from the Passover) before the crucifixion of Jesus. Matthew and Mark seems to indicate it took place only two days before the Passover, "You know that in two days' time it will be Passover (Matt. 26:2)," or "The Passover and the Feast of Unleavened Bread were to take place in two days' time (Mark 14:1)."  But, the literary style of Matthean and Markan Gospels appears to reflecting on a prior event (they are in the past tense). Consequently, the Matthean and Markan texts reflect on the event “after” its occurrence, i..e, having previously occurred in the order of the gospel events. Furthermore these gospels moved the account in order to stress the event as an anointing to prepare Jesus for his death and burial.

Fifth Week of Lent Stanislaus Lyonnet, S.J. (Writings) Once you were darkness, now you are light

Sin Redemption and Sacrifice:
A Biblical and Patristic Study by
Stanislas Lyonnet (Jun 1971)

Night Office.   

The Second Reading from Stanislaus Lyonnet SJ is from A WORD IN SEASON Readings for the Liturgy of New Edition  AUGUSTINIAN PRESS 2001 

SATURDAY Year I

First Reading Hebrews 13:1-25

Responsory                                  Heb 13:13-14; 1 Chr 29:15

Let us go to Jesus outside the camp and share the insult that was heaped on him. + Here we have no permanent city, but we seek the city that is to come.

V. We are pilgrims in your sight, O Lord; our life on earth is like a shadow. + Here we have ...

Alternative Reading

From the writings of Stanislaus Lyonnet, S.J. (Writings)

Once you were darkness, now you are light

• The mystery of the cross is a mystery of obedience and of love, of which the glorious resurrection is the outcome rather than the recompense. A theme of the entire New Testament is that the death of Christ is an expression of love. It is the life given as a ransom for the lives of many. Paul tells us: Order your lives in charity, upon the model of that charity which Christ showed to us, when he gave himself up on our behalf.
• As the victim of the holocaust, changed into the immateri­al smoke, rose toward God, so Christ, by this act of love and obedience in his voluntary death, returns effectively to his Father. For Paul, then, the redemptive mystery is truly a sacrifice. But the sacrifice of Christ is unique in that he offers himself. His sacrifice is identical with his return to the Father, and in him we all return to the Father. He gave himself less in place of humanity than on our behalf, for our sakes; he performed the greatest act of love that a human being can accomplish  not to dispense us from loving, but to permit us to love. Saint Paul's whole doctrine of the redemption can be summed up by saying that he united the idea of Christ's giving himself to free us from sin to that of our reunion with God.
• Christ's return to God and humanity's return in Christ cannot be conceived apart from his glorification, which includes both his resurrection and his ascension. It is because Jesus was raised from the dead that he has delivered us from the wrath to come. If Christ has not risen, vain is your faith, for you are still in your sins. It is through the resurrection that Christ has become "the life-giving spirit," giving life to humanity.
• Christ communicates this new life to all who participate in his act of obedience and love through faith and baptism. Through baptism, the configuration to the death and resurrection of Christ, we attain a state of justice. Since it is the work of Christ, that state is final in itself. In it we are united to Christ in his death and in his risen life. If we do not fall again into the grips of sin, we will someday attain life in all its fullness.
• 
  

Good Thief 2 Dysmas and Gestas

Mesmerized by the Net Browse on the Good Thief, I have taken refuge in the safe Bible haven of Ronald Knox. The Narrative and Explanation columns clears the ether.

The Gospel Story by Ronald Knox & Ronald Cox pp. 400-401 Luke 23 The Good Thief
Narrative	Explanation
The soldiers, too, mocked him, when they came and offered him vinegar, by saying, 'If you are the king of the Jews, save yourself.' And one of the two thieves who hung there fell to blaspheming against him; 'Are you not the Christ?' he said; 'save yourself, and us too.' But the other rebuked him; 'What,' he said, 'have you no fear of God, when you are undergoing the same sen­tence? And we justly enough; we receive no more than the due reward of our deeds; but this man has done' nothing amiss.' Then he said, 'Jesus, remember me when you come in the glory of your kingdom.' And Jesus said to him, 'I promise you, this day you shall be with me in Paradise.'	The soldiers joined in the mockery (an old tradition here makes mention of the crown of thorns still on Jesus' head). One of the thieves (called Dismas in early Christian writings) was moved by our Lord's silence under such insults: he seemed buoyed up by some inner force, a peace of soul that raised him above and be­yond all about him. He must be the Messias, as 'the title said, and the Jewish leaders taunted. Dismas' defence of Jesus shows his awareness of his own sinfulness, the first step to true repent­ance (p. 294). Humbly he asks a small favour of his King; maybe he might hold his horse's bridle. He was thinking of the Jewish kingdom after the Resurrection (p. 316). But Jesus promises him much more: the joy of sharing his own divine happiness this very day. Dismas is the only person canonized before death.

 
----- Forwarded Message ----
From: Donald ...
To: William J ...
Cc: Donald Nunraw
Sent: Mon, 22 November, 2010 20:24:08
Subject: Re: [Blog] Dysmas and Gestas

Dear, William,

Thank you for pursuing my concern of Gestas.

At the moment I have this Fr. Z's from Roman Martyrology and sending from this PC to the other while a Scan  from Ronald Knox on Dismas is for  the Blog.
Knox is so purely simple in the face of the confusion from the Net World of controversy on Luke 23.

Browsing in rich pastures.

Donald

+ + + + + + +

Roman Martyrology 25 March: The Good Thief

Posted on 25 March 2009 by Fr. John Zuhlsdorf

I almost forget… today is the feast day of the Good Thief.

In the 2005 Martyrologium Romanum.

2. Commemoratio sancti latronis, qui, in cruce Christum confessus, ab eo meruit audire: «Hodie mecum eris in paradiso».

I find it quite appropriate that today should be the day for his feast.

Can anyone guess at why I think today is a good day for his feast (aside from any historical connection maybe to a translation of relics, etc., of which I am unaware)?

Fr.Z’s Blog – What Does  The Prayer Really Say? http://wdtprs.com/blog/2009/03/martrom-25-march-the-good-thief/

Sancti Latronis, 'of Holy Thief'.   "Dismas is the only person canonized before death." (Knox)                             

---

From: William J...
To:  Donald ...
Sent: Mon, 22 November, 2010 19:48:43
Subject: [Blog] Dysmas and Gestas

Dear Father Donald,

Alas, I have searched web to seek some text that exonerates 'Gestas', the other Thief, according to your concern, which I share the more I reflect upon his fate... (attached for interest / comparison to your own findings). A very compelling research. Intriguing note re Orthodox crucifix.

With my love in Our Lord, William.

Saint Dismas comes to the top on Wikipedia.
There is plenty of space to find if there is an apologia for the other Thief / Robber / Criminal / Malfactor.
At least that is my concern. 

http://www.masterandmargarita.eu/en/03karakters/dismas.html

Dysmas and Gestas

Role

Yeshua Ha-Notsri is crucified together with Dysmas and Gestas. Gestas sings quietly a hoarse, senseless song, something about grapes. His head, covered with a turban, occasionally sways, and then the flies rise sluggishly from his face and settle on it again. Dysmas suffers more than the other two, he claws the ends of the crossbar with his nails, keeps his head turned towards Yeshua's post. "'Silence on the second post!". In the fifth hour of their suffering the threesome gets something to drink, and are then killed by the executionor with a spear.

Background

In the gospels of the New Testament (Matthew, Mark, Luke and John) the names of the thieves who were crucified together with Jesus, are not mentioned. So how could Bulgakov know them? That's because there exist much more gospels than the four we know from the New Testament. In 367 the archbishop of Alexandria distinguished Gospels "inspired by God" and the so-called apocryphal gospels. His list of by God inspired books corresponds to the New Testament as it is known today. And most of the apocryphal texts were forbidden.

There are apocryphal gospels written by Judas, Thomas, Nicodemus, Philip, Bartholomew and much more, there's even one written by Maria Magdalena. This last one became famous by the Da Vinci Code, written by Dan Brown.

In the Gospel of Nicodemus, also called The Acts of Pilate because it is focussed on Jesus' Way of the Cross, the two names are mentioned. In Book IX:5 Pilate says: "Thy nation hath convicted thee as being a king: therefore have I decreed that thou shouldest first be scourged according to the law of the pious emperors, and thereafter hanged upon the cross in the garden wherein thou wast taken: and let Dysmas and Gestas the two malefactors be crucified with thee."

In christian tradition Dysmas, who was crucified at Jesus' right side, is often called the good thief, or even the good muderer. He asked for mercy and was saved. He could join Jesus in heaven. Gestas taunted Jesus about not saving himself and went to hell. The typical Russian orthodox crucifix reminds to it. There is a bottom slanting bar. It signifies that the thief on Christ's right chose the right path while the thief on the left did not.

http://cr.middlebury.edu/public/russian/Bulgakov/public_html/Dismas.html

They are not unknown in the Orthodox tradition, where larger icons of the Crucifixion can show two crosses flanking Christ's.

According to tradition, Dismas, on Christ's right, repents and eventually joins Christ in Heaven, while Gestas blasphemes and ends up in Hell. At the moment of Christ's passing, he writhes in agony and his feet jerk, pulling the lowest crossbar askew. On the traditional Russian Orthodox cross, the lowest crossbar is at an angle, with the right side up (Dismas went to Heaven) and the left side down (Gestas went to Hell).

http://www.freebase.com/view/en/gestas

GESTAS is one of the two thieves that were crucified alongside Jesus. According to tradition, he was crucified on the left of Jesus central cross. The other thief was Dismas. GESTAS was cousin of Dismas and older than him. He was about fifty when he was arrested and crucified. Just as Dismas was son of a rich Jewish merchant, GESTAS' parents were poor peasants. Although they were friends, the comparation with Dismas made GESTAS violent and rebel. It is said that in 1848 an Irish politician denounced Isaac Disraeli, the famous English Premier, as a Jewish traitor, "the heir at law of the blasphemous thief that died upon the cross." The personality of GESTAS was stronger than Dismas' and slowly Dismas was corrupted by him. Both became malefactors. Finally their lifes ended at the tragic hill of Calvary. Among his doings was that he stole the holy vessels of the Temple and stripped naked the daughter of Caiaphas, Sarah by name, who was priestess of the sanctuary. So defiant was GESTAS. But finally Dismas and GESTAS were caught by the assesination of a woman who with her children was going from Jerusalem to Joppa. They were imprisoned for a long time before being brought to trial. The Roman governor, Pilate, put them to death by crucifixion. Just before his execution GESTAS received a cruel flagellation and was obliged, like Jesus and Dismas, to carry his cross to the hill of Calvary. GESTAS staggered under the weight of his cross, his eyes and teeth glared with fear. Dismas and GESTAS sweated, watching the crosses being arranged on the ground. On arriving there and after giving him some myrrh and vinegar, the executioners stripped off his ragged clothing and gave him a loincloth. Then they nailed him on the cross. They put him on the cross and first nailed his hands at the wrists on to the cross beam of the cross and then they nailed down the feet. He cried in despair due to the pain. GESTAS groaned and screamed with pain of his injuries. No doubt he suffered both in his body and in his soul. He beared the same torture as his companion; his feet and his hands were nailed to the cross, as were the feet and hands of Jesus and Dismas. He suffered the same slow suffocation, the same burning thirst, the same wracking of the muscles strained and convulsed. Yes, he suffered; no rest for his body; no peace for his heart. He saw the patience and the meekness of Jesus, but it was not enough to open his eyes. GESTAS painfully thrust his body upward with the nailed feet so he could hurl a challenge at Jesus: "If you are the Christ, save yourself and us with you". "If you really were the Messiah, you would work a miracle; you would save yourself and you would save us." Through his rebellion the bad thief did not gain anything. His punishment was not taken away: he continued suffering and he died like his companion. His sufferings were not diminished. The pain he felt was severe. On the contrary, his rebellion and despair made them all the more cruel. He suffered without hope. His cross was a shameful cross. Except a tiny loincloth, all of his clothing was taken away, and his nakedness was exposed to everyone. The only thing he is interested in and would like to have is continued life, to escape from death, to escape from suffering. He was in complete loneliness. There was no one to encourage him or support him. According to a legend, after mocking Jesus, GESTAS' eyes were mercilessly pecked out by a crow. Finally, after several hours of excruciating sufferings, the executioners decided to conclude the torture. They did not come because they felt any ‘kindness’ towards the two thieves. They just wanted to remove the crucified off their crosses. They came with clubs in order to break the legs of the two thieves who were still hanging alive. Two soldiers went near the crosses where Dismas and GESTAS were grappling with death, and raising their thick clubs, they landed violent blows on their knees and legs, crushing the bones of the two thieves. GESTAS and Dismas shouted, cursed and screamed; thieves' legs were broken below the knees, but seeing that GESTAS was still crying, the executioners finished him off by three heavy blows of a cudgel on his chest. The three, Jesus, Dismas and GESTAS, had been on the cross almost five hours. So was GESTAS tragic end. He gained nothing, and lost everything. He hardened himself completely in his sin, his pride, his rebellion and hatred. He died desperate and probably was damned as he died at Jesus's side. [Also known as: the Bad Thief, the Unrepentant Thief, the Blasphemous Thief, Gesmas, the Unpenitent Thief

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