- Music Video: Remember When by Alan Jackson
- Poem: Remember By Langston Hughes
RememberThe days of bondage—And remembering—Do not stand still.Go to the highest hillAnd look down upon the townWhere you are yet a slave.Look down upon any town in CarolinaOr any town in Maine, for that matter,Or Africa, your homeland—And you will see what I mean for you to see—The white hand:The thieving hand.The white face:The lying face.The white power:The unscrupulous powerThat makes of youThe hungry wretched thing you are today.
Anointings can be a revolutionary act. And it can be done by common people: you and me.
Anointing was first reported in Hebrew scriptures as an event that sets aside priests and prophets. That happens in today’s Exodus text. After the time of Samuel, anointing with oil acknowledges kings and judges, starting with David and Solomon.We see it here in Psalms, when a king raises up a song of victory and praise to God.
In later Christian traditions, oil was also applied sacramentally for healings. Or to bless the dying. It was often called extreme unction or last rites, but has since been called ‘sacrament of the sick.’
In the Gospel story, the woman’s act of anointing is personal. Yet it can also be heard as political and public, since she stands in the tradition of prophets who anoint kings. She marks Jesus as a leader. And as we know, his coming death on a cross was a political form of execution by the Roman empire.
Since this anointing is also done by a woman, in a patriarchal society, it’s even more unusual. Lots of layers of social and cultural and spiritual complexity!
Anointing shows up in today’s texts in more traditional ways. Oil is used to mark something as holy. In Exodus, it is used to mark generations of priests descended from Moses’ brother Aaron. And it marks the tabernacle as holy. Plus anointing shows up in the song of the king.
Yet in yesterday’s story, a woman anointed Jesus. A regular person, a householder, sees the holy identity of God walking among us, and lavishly pours herself and her resources into naming and claiming that One with expensive oil.
Note to self: We tried anointing each other in church yesterday, and I learned not to use tea tree oil again; it’s very pungent. Try olive oil, right? We didn’t have access to nard …
Others in the house, in the Gospel story, protest the expense and waste of pouring so much oil on Jesus. She uses the equivalent of a year’s salary in this act!
Jesus defends her. He says her act shall be remembered, and that she’s preparing him for burial. He foreshadows the events of the Passion Week.
Jesus’ language of remembrance recalls the sacramental language of the Last Supper. “When you do this, remember me.” And in the versions of the story wherein she pours oil on his feet and washes his feet with her hair, it also recalls the foot-washing by Jesus for his disciples after the Last Supper.
This story shows up in all 4 Gospels, and in two versions, the woman who anoints Jesus is unnamed, in one she’s called a sinner, and in one she’s named as Mary of Bethany. So over the course of history this woman’s identity has often been collapsed into that of Mary Magdalene, and she has been labeled as a sinner, ie prostitute, which makes the scene seem even more sensuous and outrageous. Scholars and church authorities now admit that Mary Magdalene wasn’t aligned with the woman called ‘sinner’ in some texts, so that complexity has been lifted, although its hard to rid ourselves of hundreds of years of storytelling.
Anyway, it’s a sensuous, fleshy story. It’s a bodily sign-act.
Such perfume – nard — is often used to tend to the feet of a corpse. And in one version of this story, Mary and Jesus are indeed in the home of a former corpse, Lazarus, who was raised by Jesus from the dead. More allusions to death and resurrection.
On Sunday, the fifth Sunday of Lent, we anointed each other in church. We claimed the same role as the woman in the story. We put oil on each other, and gave each other blessings. Because in the UCC tradition, we are all empowered to do so. We are all ministers. We are all followers and servants and doers.
We are — each and all — allowed to receive such a blessing. And we are invited to offer it! Not just kings and prophets and priests. Regular people. Common folk. Householders. Women. Lepers. People brought back from death, or the edge of death.
When you think about it, the woman in the story lavished such oil on the body of Christ. And who is now the body of Christ? Us … you and me.
Selections from today’s lectionary:
- Psalm 20: 6 — I know that the Lord will help his anointed;
he will answer him from his holy heaven
- Exodus 40:9 — Then you shall take the anointing oil, and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it shall become holy.
- Exodus 40:15 — And anoint them, as you anointed their father, that they may serve me as priests: and their anointing shall admit them to a perpetual priesthood throughout all generations to come.
- Hebrews 10:22 — Let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.