Women of Early Christianity

by Alfred Brittain; Mitchell Carroll

The Gospels turn their light once more, and for the last time, on Mary. It reveals her at the foot of the Cross. Each of the Synoptists tells us that many women followed Him out of Galilee; by John alone is Mary mentioned as being present at the Crucifixion. "When Jesus saw his mother, and the disciple standing by whom he loved, he saith unto his mother, 'Woman, behold thy son.' Then saith he to the disciple, 'Behold thy mother.' And from that hour that disciple took her unto his own home." Why was this so if Mary had other living sons? John, who it is probable was her own sister's son, would immediately lead the Mother away from the terrible scene, where a sword was also piercing her own soul, to a place where she could await the announcement of the end. The fact that there is no record of an appearance to Mary after the Resurrection must be accounted for by the belief that her faith did not need this, in its assurance that death could not conquer her divine Son.

Nevertheless, the paucity of the reference to Mary in the New Testament, after the Nativity, is perplexing. For the other legends concerning her history and character, which have been cherished by a very large portion of Christendom, we are wholly indebted to what are known as the Apocryphal Gospels. These consist of writings which were extant, in some cases, before the present New Testament books were selected as being alone authentic, but were not deemed of sufficient worth to be included in the canon. There is The Gospel of the Birth of Mary. In the very early ages this book was supposed to be the work of Saint Matthew. Many ancient Christians believed it to be authentic and genuine, and Jerome, who lived in the fourth century, quotes it entire. Another book, of the same description, known as the Protevangelion of Saint James, is mentioned by writers equally ancient. Then there is the Gospel of the Infancy. This, we are told, was accepted by the Gnostic Christians as early as the second century; but it is full of manifest absurdities, outrageous even to the most compliant credulity. A fair sample of its stories--not including the miraculous, which are exceedingly puerile--is the one which relates that at the circumcision of Jesus an old Hebrew woman took the part that was severed "and preserved it in an alabaster-box of old oil of spikenard. And she had a son who was a druggist, to whom she said, 'Take heed thou sell not this alabaster-box of spikenard-ointment, although thou shouldst be offered three hundred pence for it.' Now this is that alabaster-box which Mary the sinner procured, and poured forth the ointment out of it upon the head and the feet of our Lord Jesus Christ, and wiped it off with the hairs of her head."

The Gospel of Mary has been made the basis of much serious belief in regard to the Blessed Virgin, and especially have Christian artists drawn from its pages suggestions for their subjects. We will summarize the account it gives of the Mother of Jesus. "The blessed and ever glorious Virgin Mary, sprung from the royal race and family of David, was born in the city of Nazareth, and educated at Jerusalem, in the temple of the Lord. Her father's name was Joachim, and her mother's Anna. The family of her father was of Galilee and the city of Nazareth. The family of her mother was of Bethlehem. Their lives were plain and right in the sight of the Lord." Nevertheless, for twenty years they suffered what, in the eyes of the Jews, was one of the greatest of misfortunes: they were childless. Joachim is taunted with this fact by Issachar, the high priest. The good man, being much confounded with the shame of such reproach, retired to the shepherds who were with the cattle in their pastures; for he was not inclined to return home, lest his neighbors, who were present and heard all this from the high-priest, should publicly reproach him in the same manner. Thereupon an angel appears to him and informs him that his wife Anna shall bring forth a daughter, and that they shall call her Mary. "She shall, according to your vow, be devoted to the Lord from her infancy, and be filled with the Holy Ghost from her mother's womb; she shall neither eat nor drink anything that is unclean, nor shall her conversation be without among the common people, but in the temple of the Lord; that so she may not fall under any slander or suspicion of anything that is bad." The angel also appears to Anna, giving her the like information. "So Anna conceived, and brought forth a daughter, and, according to the angel's command, the parents did call her name Mary."

"And when three years were expired, and the time of her weaning complete, they brought the Virgin to the temple of the Lord with offerings. And there were about the temple, according to the fifteen Psalms of degrees, fifteen stairs to ascend. For the temple being built on a mountain, the altar of burnt-offering, which was without, could not be come near but by stairs; the parents of the blessed Virgin and infant Mary put her upon one of these stairs; but while they were putting off their clothes, in which they had travelled, and according to custom putting on some that were more neat and clean, in the mean time the Virgin of the Lord in such a manner went up all the stairs one after another, without the help of any to lead or lift her, that anyone would have judged from hence that she was of perfect age. Thus the Lord did, in the infancy of his Virgin, work this extraordinary work, and evidence by this miracle how great she was like to be hereafter. But the parents having offered up their sacrifice, according to the custom of the law, and perfected their vow, left the Virgin, with other virgins in the apartments of the temple, who were to be brought up there, and they returned home."

Mary, we are told, was ministered unto by angels until her fourteenth year, and preserved from all suspicion of evil, so that "all good persons, who were acquainted with her, admired her life and conversation. At that time the high-priest made a public order, that all the virgins who had public settlements in the temple, and were come to this age, should return home; and as they were now of a proper maturity, should, according to the custom of their country, endeavor to be married." This, Mary refuses to do, she having vowed her virginity to the Lord. Then the high priest convenes a meeting of the chief persons of Jerusalem to seek counsel from Heaven in this matter. A voice from the mercy-seat directs that all the men of the family of David who were marriageable and not married should bring their staves to the altar, "and out of whatsoever person's staff after it was brought, a flower should bud forth, and on the top of it the Spirit of the Lord should sit in the appearance of a dove, he should be the man to whom the Virgin should be given and be betrothed."

Among the rest there was a man named Joseph, of the house and family of David, and a person very far advanced in years, who drew back his staff, when everyone besides presented his. Joseph, however, was clearly pointed out, in the manner described, as being the chosen man. "Accordingly, the usual ceremonies of betrothing being over, he returned to his own city of Bethlehem, to set his house in order, and make the needful provisions for the marriage. But the Virgin Mary, with seven other virgins of the same age, who had been weaned at the same time, and who had been appointed to attend her by the priest, returned to her parents' house in Galilee." Then follows an account of the Annunciation, similar to that given by Saint Luke, but somewhat elaborated. "Then Mary, stretching forth her hands, and lifting her eyes to heaven, said, 'Behold the handmaid of the Lord. Let it be unto me according to thy word.'"

CHRIST AND THE DAUGHTER OF JAIRUS
After the painting by Albert Keller.

The ready faith of the Gospel women is illustrated by many narratives of miracles wrought in their behalf. The faith of Martha and Mary was rewarded by the restoration to life of their brother Lazarus. There was the woman whom physicians could not cure, yet her faith led her to touch the hem of the Master's garment, and she was made whole. To the widow of Nain, as she accompanied the dead body of her son to its sepulchre, was given that son restored to life. The despised Syrophenician woman proved her humility and her faith, and her daughter was made whole. Christ's commiseration was manifested notably to woman, though not exclusively, as we see in the case of the raising of the daughter of Jairus in answer to the father's faith.