Holy wives of myrrheus at the tomb of the Lord. Day of saints wing-mironeos. Holiday of Saints Woman Mironositz. Icons
IN women's Mironos The church recalls Holy Wives - the witnesses of the suffering, death and resurrection of the Isus of Christ. Among the Mironoszitz women, we know the names of only a few, which have written sainted evangelicals. First - Maria MagdalnyaIt says that the Lord expelled from her "Sedm's demons" (for church interpretation, here "Sedm" means a lot; under the "demons" you can also understand the sinful skills, nasty seven major virtues - the givingness of the Holy Spirit). Second - Salomiawhich was the daughter of Joseph of the wrap and the mother of the Holy Apostles Jacob and John Zaenedheva. Third - John, Husan's wife is a householder Tsar Herod, the most that he saved the Holy Head of John Office from the crop. Fourth and fifth - Marya and Martha, sisters Lazarev. Six - Marya Cleopinwhich, according to the laws of Jewish kinship, the evangelist calls the sestrian to the Blessed Virgin, the seventh - Sosken. Among the Mironositz women were also Holy Mother of GodWhich evangelists refer to the Maria Jacob and Maria Josephova. There were other many with them who went with the Lord during his earthly life and served him.
Myrimosian wives first came the Risen Savior. From them there was an Easter greeting " Christ is Risen!" Miron's wife's wives in the night of Xplay wipes were in a hurry to ghost, the Lord with MPI in Pyacks, in order to eastly the custom of the usual of the sickness of the Savior's body. Wife, heading to the coffin, thought: " Who dumps a stone from the coffin?" Before their arrival, due to the convergence of angel, an earthquake happens, which the stone turned off and plunged the guard in fear. Angel told his wife that Christ was resurrected and before them in Galilee. In addition to all, the Lord appeared to his Mother Mother. But, as the holy fathers write, so that for the sake of close kinship, the wonderful phenomenon would not have taken some doubt, the evangelicals do not declare it directly, but indicate Marwe Magdalene. Different evangelists we celebrate some difference in the description of the events, but there is no contradiction here, because they write about different times. Evangelist Matthew about "Supver Saturday", when women came not yet with the world, but in order to "see the coffin." Mark writes about the early morning, when the sun has already excused. Mary Magdalenya, as the most diligent, came repeatedly, was not afraid to go alone, among the dark night and despising the danger from the probability of meeting with armed Roman soldiers: by order of Pilate, they were given a full power for violence, if any of the students would dare to come to come To the coffin of the Lord. The Gospel of John, as at the most later, emphasizes that Maria Magdalene came to the coffin of the first. Returning to the Apostles Peter and John, she says: "Do not know where they put it" (John 20: 2). After Peter and John left the apostles, Maria Magdaline remained at the coffin. She thought the body was kidnapped, and cried. At this time, she was Christ, whom she took at first for the gardener. He tells her that she did not touch him while he did not go to his father, and asks her to inform the disciples about his resurrection. Then, according to Matthew, Maria, returning with evangelism to the disciples, meets the second Maria, and Christ is the second time, the commanding again report on the resurrection to all students. Apostles, having heard about the resurrection of Isus, did not believe.
After some time on the Sunday of Christ, after His Holy, Mary Magdalne, as well as Martha and Marya - Lazarev's sisters, arrived in Rome in order to build all the truth about the past events to the reigning Emperor Tivieri Caesar. They presented him with many gifts and told about all the wonders and blessings that Christ the Savior revealed in Judea and how cruelly and inhumanly they condemned him to death. According to the command of the emperor, then other witnesses were called, among them - Sotnik Login, who was standing at the Cross of the Lord. He had the Holy Riza of the Lord, who got him in the lot, and the emperor himself immediately received healing, attached to the purulent lap on his face. At the same time, the Imperial Chamber was shaken and shaken, from which the gold and silver idols were scattered in the dust. Very frightened, Caesar decided to make a detailed investigation.
Soon, all lawless killers were committed to a fair court and harsh retribution - both Pilate and Jewish elders. Mary Magdalenya then worked a lot in the gospel of Christ, for which he received in the church the name "equivalent". To achieve old age, she was pressed in the Greek city of Ephesus and was buried by the Holy Apostle John theologian. In the 886th year, under the Greek Emperor, Lelation, its relics were solemnly postponed to the Konstantinople Monastery of Saint Lazar.
Kondak, voice 2.
Pleased to the Myrrheans of Leishev, crying Prababy Jew settled ESI, the resurrection of your God. The apostle is preached by the presenter, saved Risen from the coffin.
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Saints Righteous Joseph Arimate and Nicode
Blade JosephAs his sacred Script names, was one of the seventy apostles. He came from the city of Arimafia or Ramafa (Rama) and was a rich and noble member of the Sanhedrin and as well as Nicodem, secret student of Christ. However, when it was required of the extreme circumstances, he courageously opened his faith and decided to go to the Pontic Pilate to ask the Holy Body of the Lord for the burial. As a person famous and known to the ruler personally, which also has sufficient means to redeem, he had a courage to act in a similar way. Hearing the Most Holy Theotokos, he despised all the fears and concerns the possible subsequent revenge from the Jewish elders. Having received permission to remove Isus from the cross, buried him in a tomb parted in the rock, belonging to him. Together with Nicodemus Joseph wrapped the body of Isus Correspondence. It is believed that the messianic prophecy of Isaiah was considered the burial in the tomb of Joseph Arimafi:
He was appointed a coffin with villains, but he was buried by the rich (Isa. 53: 9).
After participating in the burial of Christ, Nicodemia, according to the legend of the church, was expelled from Judea. And Joseph Arimatei concluded in the shackles and threw in the ditch, where he was saved by an angel. Subsequently, Joseph, as the sacred legend says, together with Maria, Martha and their brother Lazarem, who was resurrected to Christ, preached the Gospel in Gaul, in the territory of modern France.
Removing from the cross. Position in the coffin. End of XVI - the beginning of the XVII centuries. State Russian Museum, St. Petersburg
It is believed that Nicodemus is the author of one of the apocryphic gospels, whose creation time is not established. The oldest text of the text appeared in ancient Greek. The "Gospel of Nicodemus" consists of the main part, which is called the acts of Pilate, and the application to it is a descent of blood pressure, which is absent in the Greek version of the text, being a later addition to the Latin version.
Holiday of Saints Woman Mironositz. Icons
The gospel story about the angel's phenomenon of wives at the Merry Coffin, representing the first testimony of the resurrection of the Lord, lay down the early iconography of the Resurrection of Christ. The earliest of the famous icon-painted images of the Mironositz, the Merrian's coffin is in Baptistery in the fool-Europa (232/3 or between 232 and 256). Miron's wife are depicted going to from left to right to the closed coffin, they have vessels with butter and burning torches; Above the coffin - two stars, symbolizing angels. On the fresco, the lobby of the burial complex in the Karmous quarter in Alexandria (the second floor. The V century) appeared an image of a looseless angel sitting in front of the coffin - it was subsequently called the name "Angel's phenomenon wives of the Mironos."
On the relief of the silver sarcophagus (IV century) from San Nizaro Maggiore in Milan, three Miron's wives are presented in Milan before the coffin in the form of a building, on which the figure of the descending angel is. In Avoria (approx. 400 years), the tomb is depicted in the form of a bunk stone building, leaning the guards sleeping on it; On the left at the half-open door sits an angel, the onions are suitable for the Myrrova's wife, over which "Ascension of the Lord" is presented.
In the gospel of Rabbies, a sheet thumbnail with the compositions of the Angel phenomenon of wives on the Mironosians are presented at the bottom and "crucifix" in the top: in the center among the trees, on the same level with their vertices, depicted a small tomb with a semi-open door, the guards were shifted before entering One sticks out of the light coming from the door. To the left of the tomb on the stone block sits the winged angel, which announced the resurrection of the Isus of Christ to two wives, who also stand on the left. In one of them depicted with the Lamb, the Mother Lady is recognized, its similar image is presented in the "Crucifix" stage and repeated once again to the tomb in the "phenomenon of Christ's Isus Maryam on Sunday."
In the XIII-XIV centuries. There are various modifications of iconography developed in the preceding period. They are often reviving the earlyness of individual items. On the fresco of the monastery temple in Mileshev (up to 1228, Serbia), the Miron's wife is depicted to the right of the angel, the large figure of which dominates the composition. Angel sitting on a large marble cubic block in shining white clothes, depicted frontal and looks straight in front of him. In his right hand, he had a rod, with her left hand points to an empty tomb in the form of a vertical rectangular building with a scope roof and a ceremony arched opening, inside of which there is a folded savan. To the right of the stone - small figures of two Mironosian female. In the hands of one small cace cace. At the bottom depicted asleep guards. On the icon of the XIV century. presented in the same composition "Descent to hell" and "Angel's Phenomenon Wife"; Women are depicted twice: sitting in front of the tomb and standing in front of an angel who sitting on the plate, points to them on a cave with pellets.
Myrova's wife in the coffin of the Lord. Savior-Preobrazhensky Cathedral of the Mozoan Monastery, Pskov. Fresco on the eastern wall of the northern part of the translat. Until 1156 In Russians, as in Byzantine, monuments of the scene, the "phenomenon of an angel of Wife-Mironosians" is part of passionate cycles, adjacent either with the "descent to hell", or with the "the phenomenon of Christ the MyrRos," and also meets in the festive row of the iconostasis.
In general, the composition follows the scheme that has been developed in the Modehneysian period, although various options for the image of the tomb and the beam, the number of femoos and guards are possible. So, in the murals of the Cathedral of the Nativity of the Virgin of the Snetogorsk Monastery (1313), the wife is traditionally depicted by suitable on the left, but the Globe of the Lord is presented at all: in the form of a rectangular plate under the kivoria, on which two conditionally depicted pellets lie horizontally in the row. Above the coffin hanging lamps on chains. This detail of the composition could reflect the real impressions of the pilgrims from visiting the temple of the Holy Sepulcher in Jerusalem and the decoration of the anointing stone.
Myrova's wife in the coffin of the Lord. From the festive rank. Vologda. St. Petersburg, timing. End of XV - the beginning of the XVI centuries. Another version of the iconography "Angel's Phenomenon Wife Wife" is presented on the icon from the iconostasis of the Trinity Cathedral of Trinity Sergiye Lavra (1425). The scene unfolds against the background of the mountain landscape. Angel with raised vertically wings is depicted sitting on a circular stone next to a diagonally located sarcophagus with pellets, the upper part of which is in the cave. To the left of the sarcophagus, looking into it, there are three myrrhea wives. Their figures are given in a complex reversal to the angel. This iconographic origin, the main feature of which is the image of a rectangular sarcophagus, has become particularly popular in Russian art.
Myrova's wives in the coffin of the Lord. From the festive rank. Moscow. 1425-1427 Trinity Cathedral of St. Trinity Sergius Lavra Similar iconography of the plot at the Novgorod tablet icon (con. XV century), only the sarcophagus is located at a different angle. On the icon from the Iconostasis of the Assumption Cathedral of the Kirillov of the Belozersky Monastery (1497), an angel is sitting at the head of the sarcophagus, there are no caves, the MyrRos's wife stand on the left, to the right of the sarcophagus are the figures of sleeping boys - coffin guards. On the icons of the XVI century, the sippers are presented three warrings in the armor (icon of the second. Halves of XVI century), the guards are depicting in more. On icons con. XV - beginning XVI centuries. The number of female Mironoszitsa is increased to seven, and not only in the coffin, but also in the scene of the phenomenon of the Resurrection Christ, which was often combined with the plot "Angel's phenomenon of wives of the Mironosham" (one of the early examples - Icon from the Inspection, 1457) .
This iconographic option was widespread in the XVI century. A feature that determined the tradition of Russian art was the image of two angels sitting on round stones at the head of the head and in the captain of the sarcophagus (Icons XV and NCh. XVI century). These iconographic types remained during the XVII-XVIII centuries.
Angel's phenomenon Wam Mironovs. The second half of the XVI century. Yaroslavl Art Museum, Yaroslavl 
Angel's phenomenon Wam Mironovs. Rostov. End of XVI - the beginning of the XVII centuries. Museums of the Moscow Kremlin, Moscow. 
Icon Saints Myrova's wife. Blagoveshchensky Cathedral Solvychygodsk, end of the XVI century.
Saints Miron's wife. Pictures
The world painters, such as Carrenci Annibal, Duzcho di Buoninsen, M.V. were treated to the theme of the Angel's phenomena. Nesterov and others.
Maest. Coverage. Myrova's wife in the coffin of the Lord. Dusscho di Buoninsen. 308-11. Museum of Siena Cathedral 
Myrova's wife in the coffin of the Lord. CarRachchi Annibal, 1597-1598 
Miron's wife. M.V. Nesterov. 1889 year
Temples in honor of the marshos
In honor of the Holy Mironositz's female church in Veliky Novgorod. The temple was erected in 1510 on the site of the same name, burned in 1508 by a wooden church. It is known that there was an even earlier building, marked in the annals in 1299, among the 12 burnt churches. The construction of the church ordered and financed the Novgorod merchant Ivan Zhakov. In 1536, the appendage was built in the name of the evangelist Matthew, and then in honor of the reference of the Lord. At the end of the XVI century, part of the treasury Ivan Grozny was kept in the warehouses of the church. Now in the temple there is a regional children's cultural center.
Church of Mironoszitsa in Veliky Novgorod In honor of the Saints, the Mironosi's wives is consecrated by the temple in Pskov. The stone Mironositskaya Church was built in 1546 in the center of Necropolis, on a wooden place on Scandes (i.e., in a cemetery with common graves of those killed and those who died during Mora). It was erected to the means of Moscow (at the time of the Novgorod) Metropolitan Makaria. In 1878, a single chapel was built at the church, which was not preserved to the present day. The Mironositskaya Church was closed in the 1930s. In 1989, ROC was returned.
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Church of Mironosuitsa with Scandes In the Republic of Mari El, the village of Yorazo Tsarevokshaysky County, there was a Mironositsky monastery. The construction was conducted by the decree of the Tsar Alexei Mikhailovich and is associated with the legend about the phenomenon of the miraculous icon with the myrrhos wives on the place of the future monastery. Icon was delivered in 1647 to the king to Moscow and subsequently placed in the church of the monastery. The monastery was founded in the same year, but after the October Revolution was closed.
In Serpukhov, there was a church in honor of the Holy Mironositz's Saints. The first news of the news about the "passage" of the temple here in the name of the Holy Mironositz's saints belongs to 1552. Around 1685, the temple was built in stone. The Mironositskaya Church was destroyed in the 1930s.
There are currently no acting internally supplied temples in honor of the Holy Mironositz Saints.
Week of wives-myrroscians. Folk traditions
Margoski or Margoskin Week - it was called in the Black East Gubnia (for example, in Orlovskaya) the second week for Easter - a week of female Mironositz. This festival is established exclusively for women. Easter eggs acquired here a special value, occupying in the festive rite the main place. Under Moscow, this female holiday was expressed in the fact that the temples were filled with married women, widows and girls are much more than anyhow in every festive day, and at the same time each of the praying, approaching the cross after the dinner, necessarily Christ was Christ with the priest and gave him an egg Just as the most men of men were performed on the utensils of a bright Sunday.
On Vyatka, the Mironositsky holiday coped in his own way and was called "Shapshikha". The custom boiled down to the female porushka, which was satisfied with one of the participants, in the lot. Most often it was a widow, or a small one. Women-organizers boiled beer and prepared dinner by the time the rest will return from the church. Late evening feast ended dansy.
Where the churches were a bit and the parishes were removed at a considerable distance, at the same Sunday in the morning, women and the girls climbed into the near forests, or even at least at such a place where the bushes had a row, with ritual offering in their hands, pockets or dazhy - A pair of raw eggs and a pair of baked and painted. They walked with the songs, but at the arrival, in view of the occurrence of the solemn sacred rite of Christ and the courage. Each shot from the neck cross and hung on a tree; Another came to him, baptized, kissed him and exchanged it on his cross; With the owner, he was then kissed, he died - they began to be considered "Kumami", "Kumushkah" until the Duchow of the day. After that, women sang songs, fried the scrambled eggs, drank kvass.
Teenage girls welcomed usually like this: "You still have to grow up, and you have been blooming more," and the maiden told the maiden: "Before the next year), the braid will break on you so that the Swaha and the matchmaker do not come out of the hut in order not to sit on the taving" (In the girls), and women expressed the wishes of a different nature: "For the summer you give birth to your son, for that year you will be the third."
Friendly teaching per week Mironositz
The great feat, patience and courage were able to show the weak and insane in their nature, when, it seemed, an impenetrable sinful darkness was irrevocably embraced by the whole universe, because he was crucified and buried that we call the Sun of Truth and the "light world." The nearest disciples of Christ retreated for a while, but it was women who followed Christ in the greatest hour along the crosses of his path and were encountered for the greatest joy - to hear the angelic gospel and the first to see the risen Savior. For "There must be more than the false tribe for sin, and the oath inherited, the prejudice and the resurrection of Vocriti, and the joy of inspiring" (Sinoksar).
When the coffin sat in the night of the guard, then for women there was no possibility to approach him. But they wanted to give the last honor to their beloved teacher, who did not have time on the onset of the Saturday, as it was necessary, to make a complete rite of burial: Joseph with Nicodemus, for a lack of time, could anoint the body of the Lord only with Smirnoye. Therefore, women driven by great love and compassion, wanting better to serve even the buried Lord than to have temporary sinful pleasure, prepared multi-precious incense flavors and were looking forward to the beginning of the Sunday, when the case were able to continue. The Jewish priests who constantly reproached the Savior for a violation of the Saturday day, in this case, on the contrary, completely discovered an evil hypocrisy, because, neglecting the prohibition of Saturday rest, they were engaged in various troubles to attach the coffin and strengthen the Merran with iron seals.
The great earthquake and the phenomenon of angels quite frightened Roman warriors. As soon as they come to himself, they went to announce the unprecedented wonderful event, so women were able to calmly and freely approach the coffin. The phenomenon of two angels in the coffin said about the god-human nature of the Savior: Angel, sitting in his heads, pointed to a deity, another, sitting in his feet, on the derogated embodiment of the word.
Joseph and Nicodemus are asked to Pilate the body of the Lord. Fragment of the four-hour Novgorod tablet from the Sofia Cathedral. XV century A special word should be said here about Joseph Arimate, the story about which is all evangelists. "Blessed Joseph from Arimafei, still serving the law, recognized Christ by God, why he dares to a praise. Before Joseph was hidden, now he dresses a great deal, putting his soul for the body of the teacher and taking such a serious struggle with all the Jews. As the Great Dar, gives him a pilat body. For the Body of Christ as the rebel of the died should have been thrown unacceptable. However, Joseph, being rich, it is possible that gold gave Pilate. Having received the body, Joseph honors it, putting it in the new tomb, in which no one was laid. And it was in the industrialism of God, so that by the resurrection of the Lord did not say anyone, that instead the other dead was risen, buried there before him. For this reason, the tomb is new.
He did not think: "So I'm rich and I can lose wealth if I ask the body of the one who was convicted of assigning the royal power to himself, and I will do hated by Jews,"Joseph Arimatee So there was no such thing that did not think with himself, but, leaving everything as less important, asked for oneJoseph Arimatee To betray the body of the convict. Pilate was surprised that he was already dead, because he thought that Christ would withstand suffering, as well as the robbers, why did the Sotnik asked, how long did he die? That is, really died before time? Having received the body, Joseph bought a relief and, removing an honest body, wrapped it, betraying the burial. For he was and his student himself and knew how to honor the Lord. He was "fraudulent", that is, a man is a venerable, pious, immaculate. As for the title of a member of the Council, it was some dignity or, better, the ministry and the Civilian post, which had to be headed by the Court of Justice, and here were often subjected to hazards from abuses inherent in this place. Let them hear the rich and affected by public affairs, as the dignity of the member of the Council, did not interfere the virtues of Joseph. The name Joseph means "Offering", and "Arimafa"- "Take it." (Blessed Feofilakt Bulgarian, interpretation on the gospel of Matthew and Mark).
An account of days in the thirteen resurrection of the Lord can cause some perplexity, but Scripture has a secret meaning. Blessed Feofilakt Bulgarian explains to us the mysterious course of those sacred events:
"How are three days? In the eighth hour, the heel was crucified; From this to the ninth- Darkness: Consider me for the night; then from the ninth hour- light: it's day- Here is a day: night and day. Next, the night of the heel and the day of Saturday- Second day. Again, the night of Saturdays and morning of the Day of the Lord, meaning at Matthew: To one from Saturday, at dawn, for the morning is taken in account for the whole day,- Here is the third day. And otherwise you can count three days: on Friday, the Lord betrayed the Spirit, it- one day; on Saturday was in the coffin, it- another day; At night, the Lord's Day was resurrected, but from his part and the day of the Lord is considered another day, so that here are three days. For and about the dead if someone died about the tenth of the day, and the other- About the first hour of the same day, they say that both of them died on the same day. I have to tell you and a different way for how to count three days and three nights. Listen! On Thursday evening, the Lord made the evening and spoke to the disciples: "Tick, the body of my body." Since he had the power to put his soul in his will, it is clear that at the same time he shouted himself, as he taught his students his disciples, for no one eats something, if there was no shinolo before. Consider: in the evening he taught his body, that night and day Friday until the sixth hour- Here's one day; Then, from the sixth hour to the ninth- Darkness, and from the ninth- before the evening again light,- Here are the second day; Again the night on the heel and the day of Saturday- Here are the third day; On Saturday night, the Lord is risen: this- Three full days. "
Arguing about the resurrection of Christ, the holy fathers point to us for amazing contrasts. Indeed, while weak and unsuccessful women receive the empty wisdom and the gift of blegsers, the oldest church laws and the interpreters of Scripture in Jews are truly insensitive. So, having heard from the most unbiased witnesses, Roman warriors, about the great earthquake and the phenomenon of angels, they do not leave their goggle crime, but give a considerable amount of money for a ridiculous evidence of pain, at all impossible with those circumstances.
"Then the disciples come to the coffin and see the lying alone shoes; And it was a sign of true resurrection. For if someone had shifted the body, he would not expose him; And if anyone stole, he would not take care of a ride of the boards and lay separately in a special place. Therefore, the evangelist previously said that the body of Christ was buried with a lot of smallest, which is not worse than the resin sticks the pellets to the body so that we, when you hear that the boards lay in a special place, I didn't believe in any way that they say that the body of Christ was stolen. For the thief would not be so stupid, so that it is unnecessary to use so much effort and not suspic that the stronger it will do, the sooner can be caught "(Blessed Feofilakt Bulgarian, interpretation on the Gospel of John).
"Every soul that dominates passions is called Marieu. Claiming through an impassivity, she sees God and man in the Isus. "
The joy of an angelic phenomenon received women not otherwise, as victims and advocate themselves for the external world in Christ the crucifix. For nothing brings us to God as a voluntarily suffering that we suffer for the sake of it. Easter joy is most feels after strict multi-day abstinence. So the eternal Easter is impossible for us, if they do not hurt himself on deprivation and sorrow, for the sake of the Commandments and the compassion of gospel virtues, in order to make it worthily to appear in spiritual and bodily cleanliness to appear in front of God and see the Risen Christ in the unfair and irreversive glory.
"We will and we, following the example of Joseph, always make a diligence to virtue and charge it, that is, the true benefit. Yes, you will encounter to accept the Body of Isusovo by means of communion and put it in the coffin, excised from the stone, that is, in the shower, firmly murmonious and not forgetting God. Yes, there will be a soul of our excised stone, that is, who has its approval in Christ, which is a stone. Yes, about the bodice of this body by the Cloak, that is, we will take it into the clean body (for the body is like a shroud of soul). The body of the Divine must take not only in a clean soul, but also in the clean body. " (Blessed Feofilak Bulgarian).
[Greek. μυροφόροι γυναίκες] (pam. 3rd week for Easter), the sequence of Jesus Christ, the first to those who came to the funeral cave, where the body of the Lord was laid on the day before, to commit, for the Jewish custom, anointing with fragrant oils and mournful to him.
The Gospels are almost alone and the same expressions narrate that during the crucifixion of Christ. Women, "following him from Galilee" (LK 23. 49), were there and looked published (MF 27. 55-56; MK 15. 40-41; LC 23. 49; IN 19-27). In 19. 25 reported unlike the synoptic gospels that "his mother and his mother's sister, Maria Cleopova (ἡἡῦ κλωπᾶ) and Maria Magdaline" together with the AP. John theologian stood next to the cross. During his earthly ministry, many of the J.-m. served him, including "His own" (LK 8. 2-3). After the death of Christ, some of them participated in his burial not far from the place of execution (MF 27. 59-61; MK 15. 46-47; LC 23. 53-55; Wed: In 19. 40-42). After Saturday, when the 1st day of the week began, they were the first to come to the funeral cave to anoint the body of the Savior (MK 16. 1), i.e., to make the necessary funeral rite, to-ry consistent with the deceased special fragments, Weakened the speed and smell of decomposition (McCane. 2000.p. 174-175). J.-M. Different represented among evangelists. Thus, only Maria Magdalene and "Other Maria" (MF 28. 1) are mentioned in the Gospel of Matthew; In the Gospel of Mark - Maria Magdalene, Maria Jakovlev (μαρία ἡἡἡώώβου; Wed: MK 15. 40) and Salomia (MK 16. 1); In the Gospel of Luke - "Magdalene Maria, and John, and Maria, Mother Jacob, and others with them" (LK 24. 10). According to the evangelist of John, from women in the morning, only Maria Magdalene (IN 20. 1-2, 11-18) came to the coffin. T. Oh., All the Gospels report the presence of Mary Magdalene from the funeral cave, and weather forecasters coincide in the testimony that she came to the coffin with Maria, Mother Jacob and Josiah, and the mother of the sons of Zevenedheyev (Wed: MF 27. 56 ). Evangelists, Mark and Luke in a story about the walking to the coffin, Salyomia and John, respectively, appear.
Salomia, except MC 16. 1, mentioned in MK 15. 40 (together with Maria Magdalina and Maria, Mother Jacob and Iosia). Comparing MK 15. 40 and Matt 27. 56, it can be assumed that it is "the mother of the sons of Zeyadeyeva", which shortly before the entrance of the Lord in Jerusalem asked him to make her sons (James and John) first after herself in the kingdom God (Matt 20-23).
About John, except in LK 24.10, the Evangelist Luka says back in LC 8. 3, when she lists by the names of the student of Christ, following Him on Galilee. There, it is called "Husi's wife, Domegorover of Irodova" (mean King Herod Antipa). More about it in the NZ is not mentioned. Apparently, the evangelist, if he was known to the gospel of Mark, wanted to harmonize the expression "and the rest with them" to harmonize the message of the evangelist Mark with his information about those who were then near the coffin (see: Nolland. 1998. P. 1191 ). If this gospel was not at his disposal, he probably simply generalized all his information about women in this phrase, which came to the tomb of the Savior. John He honors the mention by name in the story about visiting an empty tomb, together with 2, also named after women, seeking to emphasize, as J. Nolland suggests, the importance of her ministry to the Lord and the Apostles with their wealth (IBIDEM).
The most disputes in the interpreters caused and still causes the issue of identifying "Mary, Mother of Jacob of Smaller and Iosia" (ιωσῆτος - ieoset - MK 15. 40) or Joseph in Greek. text (ιωσήφ - MF 27. 56). On this score there are 2 major tons. Pr.: Maria (called in MF 27. 61 "Other Maria") BLZH. Jerome Streedonsky identified with Maria Cleopova (Ying 19. 25), the sister of the Virgin and his wife reflected in LC 24. 18 Cleopes (κλεοπᾶς) (Hieron. De Virgin. 13 // PL. 23. COL. 195C-196B; see also: Zahn. 1900. S. 320-325). According to others, the interpretation, which was adhered to, in particular, SVT. John Zlatoust, it is the Mother of God that is mentioned among J.-M. In the gospel of Matthew under the name "Mary, Mother James and Iosia" (MF 27. 56), as well as - "other Mary" (MF 27. 61; 28. 1) (Ioan. ChrySost. In Matth. 88 // PG . 58. Col. 777; See also: Theoph. Bulg. In Matth. 27 // PG. 123. Col. 473). BLI. Feofilakt Bulgarian writes: "Under Maria, Mother Jacob, the intelligence of the Virgin, for her so-called as an imaginary mother James, son Josephov, I understand the brother of God" (Idem. In Luc. 24 // pg. 123. Col. 1112). The fact that "Other Maria" and the Virgin is one person, says in synaksar reading in St. Easter week. From Sovr. Researchers A similar interpretation is defended, for example, J. Crossan, K-ry suggests that the evangelist Mark does not call this Maria Mother Jesus because, as he believes, she was not a sequence of Christ during his earthly life (see: MK 3 . 21, 31-35; 6. 4), and therefore prefers to distinguish it from the women of the same name by specifying children (see: Crossan. 1973. P. 105FF.), Even the receptions (according to opinion, for example, Epiphany Cyprus (Epiph. Adv. Haer. 78. 8 // PG. 42. Col. 710-712; see also: Devyvsky. 1999. P. 94-97).
As for the identification of the "other Mary" with Maria Cleopova, there are difficulties here with what the definition of Cleopova means: "Mother Cleopes", "Sister Cleopes" or, which is most likely "Wife Cleopes". It is uniquely impossible to solve this for the poverty of documentary evidence about this Mary (Witherington. 1992. P. 582). However, "Wife of Cleopes" considered her early christm. Author Esshp (Ser. II B. These: EUSEB. HIST. ECCl. III 32. 4). In addition, it remains controversial, whether the expression of "his mother's sister" refers to In 19. 25 to the specified Mary, or it indicates another not named after the woman who stood at the Cross of Christ (Bauckham. 2002. P. 204-206) . Eusevia Caesaresky believed that under the "other Maria" you need to understand the second Maria from Magdala, why it is named so to distinguish it from Mary, called Magdalene (Euseb. Quaest. Evang. II 6 // PG. 22. Col. 948) However, this opinion was not widespread.
The researchers were referred to in contradiction in the gospels regarding the publication rite: in the synoptic gospels, in the description of the position of the body of the Savior, the tomb does not speak about anointing and emphasizes the desire of J.-M., having come to the grave, to ack him; In the Gospel of John, it is also described that the body of Christ was acknowledged by Josephoma from Arimafia and Nicodematic before placing it in the tomb. Different assumptions about the causes of these discrepancies were expressed: for example, words about the actions of Nicodemus are considered the editorial insert of the evangelist John, with the help of which he wanted to emphasize the courageous student of both Nicodemia and Joseph (Paulien. 1992. P. 1105). EP. Cassian (disorders), however, allows the possibility of the historical resolution of this contradiction: "Joseph and Nicodemus, on the one hand, and women, on the other, have acted independently of each other. It is possible that faithful Galileans and did not know the secret students "( Cassian (disorders). 2006. P. 337).
MN. Interpreters paid and pay attention to the mention of the evangelist John in the story about the arrival of only one Mary Magdalene to the coffin (Ying 20. 1). BLI. Augustine, discussing this feature of the 4th Gospel, says that Maria Magdalene was mentioned because "felt more love", and others were meant with her, but he disadvantaged about them (Aug. de Cons. Evang. Iii 24 // PL. 34. COL. 1201). In favor of consistency of the message of the Gospel of John with reports of the synoptic gospel, the expression of Mary "And do not know" (in 20. 2), i.e., thereby hints at the presence of women in the coffin with Mary. However, the discussion on the meaning of this expression does not stop (see: Beasley-Murray. 1999. P. 368 SQQ.) Many researchers at the same time try to explain the specified discrepancy between the Gospels or the intention of the Evangelist John to dramatize the scene of the phenomenon of the risen, or the special position of Mary Magdalene in the original Churches, etc. (See: Witherington. 1992. P. 582).
Giving the general theological characteristic of the story about the walking of J.-M. To the coffin, bibleists indicate the description of the episode with the Mironos in the Gospel of Mark for the presence of an element of irony: Jesus is not only a Messiah (Wed: MK 14. 3), he is already resurrected, and therefore it is impossible to diminish his body after death. "The irony in relation to women for the misunderstanding of them is present in the description of their concern about the search for a person, which would help them to roll back the stone (MK 16. 3), for the stone was" ... very large "(MK 16. 4) "(Osborne. 1992. P. 678-679). "In general, MK 16. 1-4 focuses on the misunderstanding of the situation by women (the brand play a considerable role in the disclosure of the topic of apprenticeship) and leads the reader to the perception of divine interference as the only possible solve this situation" (IBIDEM). Evangelist Matthew in many respects follows Mark, but unlike him does not emphasize the delusions of women who were able to anoint the body of Jesus incenses, it is more important for the topic of the evidence of women (Wed: MF 27. 56, 67) (OSBORNE. 1992. P. 679). In addition, it is possible that in the Gospel of Matthew with his default, as in the Gospel of John, about the funeral anointing, we are talking about the custom of visiting the recently deceased to make sure of his death - "... see the coffin" (MF 27. 61) (Hagner. 1995. P. 869).
The evangelist of Luke, as well as the evangelist Matthew, revises the list of names and adds the phrase "and others with them" (LK 24. 10), thus strengthening the role of women as evidence of the resurrection of Jesus Christ (Osborne. 1992. P. 682). As for the Gospel of John, "All Four Episodes of Chapter 20 depict the crisis of faith, since participants (including Maria Magdalina .- P. L.) events preceding and followed by Sunday do not understand the end of all that is happening." (Ibid. P. 682, 684-685). But Christ himself helps them to come to the complete comprehension of the resurrection through the revelation of their divine nature (Schnackenburg. 1982. P. 335). SVT. John Zlatoust emphasizes in his interpretation of a story about the walking to the coffin of the Savior "Courage Women ... Fire love ... Generosity in costs ... Deterrevity for the very death" (Ioan. Chrysost. In Matth. 88 // pg. 58. col. 778), Calling to Christians to imitate them.
The story about Maria Magdaline, who came to the grave of the Savior with others. Women was also preserved among those who came before. The time of fragments of the apocryphic gospel of Peter (12. 50-54; 13. 55-57), compiled in II century. He, with the exception of minor details, does not contain anything new compared to the stories of the canonical gospel, apparently being an eclectic text (Brown. 1997. P. 835).
On the day of memory of St. J.-M. In the regency school at MDA traditionally passes the evening dedicated to J.-M. ( Macarius [Veretnikov], Archim. Creative evenings in the Regency School // AIP. 2008. № 2 (52). P. 326-327).
Lit.: Zahn Th. BRÜDER UND VETTERN JESU. Lpz., 1900. S. 225-364; DEEZSKY N.N. In the gratitude of Christ. Freedom in the message of St. ap. Paul to Galatians. Sofia, 1935. M., 1999R. P. 89-98; Crossan J. D. Mark and The Relatives of Jesus // NTIQ. 1973. Vol. 15. FASC. 2. P. 81-113; SchnackerBurg R. The Gospel According to St. John. L., 1982. Vol. 3: Comment. ON CHAP. 13-21. P. 300-335; Osborne G. Resurrection // Dictionary of Jesus and The Gospels / Ed. J. B. Green et al. Downers Grove (ILL.), 1992. P. 673-688; Paulien J. Nicodemus // ABD. 1992. Vol. 4. P. 1105-1106; WITHERINGTON B. MARY (2) // IBID. P. 582; Brown R. E. Death Of The Messiah: From Gethsemane to the Grave. L., 1994. Vol. 2: A Comment. ON THE PASSION NARRATIVES IN THE FOUR GOSPELS. P. 1012-1030, 1052-1098; IDEM. An Introduction To The NT. N. y.; L., 1997; Hagner D. A. Matthew. Dallas (Tex.), 1995. Vol. 2: 14-28. P. 865-871. (WBC; 33b); Nolland J. Luke. Dallas, 1998. Vol. 3: 18: 35-24: 53. P. 1168-1194. (WBC; 35C); BEASLEY-MURRAY G. R. JOHN. Nashville (Tenn.), 19992. P. 364-378, 388-391. (WBC; 36); McCane B. R. Burial Practices, Jewish // Dictionary Of New Testament Background / Ed. C. A. Evans, S. E. PORTER. Downers Grove; Leicester (UK), 2000. P. 173-175; Bauckham R. Gospel Women: Stud. Of The Named Women in the Gospels. Grand Rapids (Mich.); Camb., 2002. P. 203-247, 257-311; Cassian (disorders), ep. Lectures on the NZ: the Gospel of John. M.; P., 2006. P. 330-343.
P. Yu. Lebedev
Gymnography
The glorification of J.-M. in ultimate. Hymnography is closely related to the glorification of the resurrection of Christ, since Zh.-M. It turned out to be the first to come to the lively coffin and received the news of the resurrection. Main day of glorification J.-M. is the 3rd week (Sunday) after Easter (deliberate mention of J.-M. There is also in the canon of the 5th week after Easter, about Samarynna: 1 or even 2 tropar dedicated to J.-m. ), But they are also remembered to the Great Saturday, and in the whole year - in each of the resurrection (if only Sunday service is not canceled due to the coincidence of the Sunday Day with the two-month oldest holiday).
In Sunday followers of Okeych, J.-M. Mentioned at least 1-2 poems, almost always - in Salna on the morning, sometimes - in the Ikos of Sunday Kondakov; On liturgy on blessed, as a rule, there is also a troppy (as a rule, this is the 5th tropear; sometimes 2 tropar), in K-ROM, they are glorified in the Sunday canons of reference to J.-M., on the contrary, enough rare.
Justice. Grammers in chants in honor of J.-M. Describe the feat of J.-M., the foil overcame the fear of the authorities, went to the coffin of Christ and witnessed the phenomenon of the angel: (1st saddle in the 2nd storage of the Sunday version of the 1st Glass), (2nd Tropear 3 - Song of the Cross-Skress Canon of the 5th Glass), etc. It is emphasized that they were the first sponsoring of the Resurrection: 
(Ikos Sunday Kondak 1 left), sometimes the unusuality of this situation is clearly represented - J.-M. Complete Resurrection to those who were elected for evangelism: 
(1st saddle in the 1st storage of the Sunday Surrender Summary). Mount J.-m. opposed to replacing his joy about the resurrection: 
. Phrase: (1st East on the praises of the Sunday Service of the 2nd Glasa) refers to a kind of poetic exaggeration, as well as attribution of J.-M. The initial knowledge of the resurrection: (3rd East on the praises of the Sunday Service of the 4th Glass). Comparison of wives and fear of the AP itself. Peter: (1st saddle in the 2nd storage of the Sunday Surunch Glass Service). In some chants, the phenomenon of Christ Mary Magdaline (the 2nd saddle in the 1st storage of the Sunday service of the 6th Glass and others). Specially, the topic of J.-M. Presented in the evangelical poems and Sunday exapostylariors, retelling the relevant Gospel stated.
A. A. Lukashevich
Iconography
Evangelskaya story about the angel's phenomenon of wives at the Merry Coffin, representing the first testimony of the resurrection of the Lord, lay down the early iconography "Resurrection of Christ". Evangelicals call a different number of participants of this event, while not mentioning among J.-M. Virgin; However, holy fathers (eg, Svt. Grigory Palama - Greg. Pal. Hom. 18) recognized her presence, which influenced iconography. Differs in stories also the number of angels. Apostles Matthew (MF 28. 2-3) and Mark (MK 16. 5) refer to one, onions apostles (LC 24. 4) and John (IN 20. 11-12) - about 2 angels in the "shine" and " white "clothes; The number of guards in the coffin is not specified.
The earliest of the famous images of J.-M. The Holy Sepulcher is in the Baptistery in the europource (232/3 or between 232 and 256). It combines a narrative principle, an early christ. Symbolism and convention: J.-M. depicts going from left to right to the closed coffin, they have vessels with oil and burning torches; Above the coffin - 2 stars, symbolizing angels. On the fresco, the lobby of the burial complex in the Karmous quarter in Alexandria (2nd floor. V c.) An image of a looseless angel, sitting in front of the coffin, appeared - this scheme afterced. He got the name "Angel's phenomenon of wives of the Mironasians", with variations in detail held for 2 centuries.
On the relief of the silver sarcophagus (IV century) from San Obparo Maggiore in Milan, 3 J.-M. Before the coffin in the form of a building, the semi-afters of a downward angel is located above. On Avoria (approx. 400 g., Bavarian National Museum, Munich) The tomb is depicted in the form of a 2-tier stone building, leaning the guards on him; To the left at the half-open door sits an angel, right fit J.-M., Over which the "Ascension of the Lord" is presented: the young Christ rises over the clouds, grabbed the hand of God.
In the VI century The scene in the coffin of the Lord was still perceived as the iconographic solution of the topic of the resurrection, while it was included in the passionate cycle, for example, in a mosaic in c. Sant Apollinar Nuovo in Ravenna (up to 526). Like all the evangelical compositions of this ensemble, the "Angel phenomenon of wives-myrroneos" is shrong: in the center - the coffin of the Lord in the form of a dome rotunda (monoputor) with a raised slab sarcophage inside, the winged angel sits on the left, on the left, the winged Angel sits on the left of 2 wives; They have nothing in their hands. In the gospel of Ravbila (Laurent. Plut. I 56. Fol. 13, 586) introduced a 2-bed sheet thumbnail with the compositions of the Angel phenomenon wives in the lower part and the "crucifix" in the top: in the center among the trees, one level with their vertices, depicts a small tombs with a semi-open door framed by a 2-column portist; The guards before the entrance fell on her knees, alone steadily from the light coming from behind the door. To the left of the tomb on the stone block sits the winged angel, who heralds the resurrection of Jesus Christ 2 wives, to-rye also stand on the left. In one of them depicted with the Lamb, the Mother Lady is recognized, her similar image is presented in the "Crucifix" stage and repeated once again to the tomb in the "phenomenon of Jesus Christ Maryam on the Sunday." This plot is in the middle visit. The period was an independent iconography: the Lord goes to the right, blessing 2 wives who soldered to his legs.
Otherwise, the "phenomenon of angel of the Miron's wives" on the miniature stamp of the Relicvaria cover from Capella Sante-sanctuator (Byzantium. Palestine. Ok. 600, Museums of the Vatican), where in 3 tiers depicts 5 evangelical scenes from the Nativity of Christ to Ascension. In the center of the composition, a large round dome building - Rotunda of the Resurrection, built imp. Konstantin I, in the swollen gates, the throne is visible under cover. The figures in the composition are located symmetrically: to the right of the gate - an angel, left - 2 wives shown in a rapid movement, one of them - the Virgin. The scene with crucifixes and wives in Kuvuklia is repeated on ampoules from the Cathedral in Monza (Kon. VI-VII B.; See: Pokrovsky. P. 407. Fig. 144).
In the afterconservation period (from the IX century) in the illustrations of Psaltiri, the iconography of the resurrection of Christ as the descent of the Lord into hell was formed. In Khludovskaya Psaltiri (Gym. Greek. No. 129d. L. 44, 78), Ser. IX century.) J.-M. The coffin is depicted or sitting near the cylindrical constructions of the tomb, but without an angel. In the X-XI centuries. With this scene, the composition "The phenomenon of Christ Wife-Mironosians" (plain from ivory, x century, GE; Frescoes of St. Sofia Kievskaya, 40s. XI century). Distribution received an iconography option with a symmetric composition: a blessing Christ is depicted by a frontal, standing between 2 trees, from both sides to his feet falling in J.-M. In the visant. Traditions The composition is called "Heret" (χαίρετε - rejoice) by the welcoming Word of the Resurrection Christ, facing J.-M. (The Trapezundan Gospel - RNB. Greek No. 21 + 21 A, 2nd floor. X century).
In the middle visit. The period in the passionate cycle is also often adjacent to the composition "Angel's Phenomenon Wife Mironas." Iconography of the last scene in the vistent. Art has acquired sustainable features. Rotunda Resurrection, as well as other architectural forms of the tomb, and the stone sarcophagus gave way to the image of the coffin of the Lord in the form of a vertical cave, in which sobric pelas are located. A typical example of such iconography, many times repeated in the metropolitan and provincial art of the XI-XII centuries, serves a silver plate from Reliquarian, stored in the Louvre (see: Byzance: L "Art Byzantine Dans Les Collections Publiques Françaises. P., 1992. P . 333-335). Presumably plate comes from the Faros Ts. The Big Palace in the K-Field. In 1241, she was brought to Paris. Louis Saint and invested in the Saint Chapel's Treasury. The scene is presented on the background of the mountain. Right sits an angel With a vertically raised wing, resting with his left hand on a rod. With the right hand, the angel points to the vertical cave with pellets to the left of him. Pellens consist of 2 parts. Lower (Sanwan) Pozalitsa crosswise, the top (sir - the closed face) is shown to be pushed . Wives are the compact group to the left of the angel. The one is depicted closer to the center, pulling away from the coffin, touches his wife's shoulder standing on the left. Similar iconography on the enamel of Pala D "Ore (XI century, San Marco Cathedral in Venice ), on a miniature of Sira. Gospel of the XII century. (Lond. Brit. Mus. Add. 7169. Fol. 12), on the fresco of the Spassky Cathedral of Mozoral Mon-Rya (40th. XII century).
In the XIII-XIV centuries. There are various modifications of iconography developed in the preceding period. They often revive the Earnevian. Forms of individual items. On the fresco of the monastery temple in Mileshev (up to 1228, Serbia) J.-M. Depicted to the right of the angel, the large figure of the K-room dominates in the composition. Angel sitting on a large marble cubic block in shining white clothes, depicted frontal and looks straight in front of him. In his right hand, he had a rod, with her left hand points to an empty tomb in the form of a vertical rectangular building with a scope roof and a ceremony arched opening, inside of which there is a folded savan. To the right of the stone - small figures of 2 J.-M., pressed to each other. In the hands of one small cace cace. At the bottom depicted asleep guards. On the icon of the XIV century. (Walters Art Gallery, Baltimore) are presented in the same composition "Descent to Hell" and "Angel's Phenomenon Wife"; Women are depicted twice: sitting in front of a tomb and standing in front of angel, to-ry, sitting on the plate, points to them on a cave with shields.
Dr. The version of the iconography "The Angel Wife Wife Wife" is presented on the icon from the iconostasis of the Trinity Cathedral TSL (1425). The scene unfolds against the background of the mountain landscape. Angel with raised vertically wings is depicted sitting on a round stone next to a diagonally located sarcophagus with pellets, the upper part of the fourth is in the cave. To the left of the sarcophagus, looking into it, stand 3 J.-M. Their figures are given in a complex reversal to the angel. This iconographic origin, the main feature of which is the image of a rectangular sarcophagus, has become particularly popular in Rus. art. Similar iconography of the plot at the Novgorod icon-tablet (con. XV century, ngomz), only the sarcophagus is located under the other angle. On the icon from the iconostasis of the Assumption Cirill Kirillov, the Angel sits from the head of the sarcophag, the caves, Zh.-M. Stand on the left, to the right of the sarcophagus depicted figures of sleeping young men - the coffin guards. On the icons of the XVI century. Sleepings are 3 Warrings in the armor (icon of the 2nd floor. XVI century, kgokhm), the guards are depicted in more (for example, the icon of the Stroganov school con. XVI - beginning. XVII century, timing). On icons con. XV - beginning XVI in. Number J.-M. increased to 7, and not only in the coffin, but also in the scene of the phenomenon of the Resurrection Christ, Kraaya was often combined with the plot "Angel's Phenomenon Wife Wife" (one of the earliest examples - Icon from the Mont-Rya, 1457, GTG) . This iconographic option was widespread in the XVI century. A feature that determined the tradition of Rus. Arts, it became an image of 2 angels sitting on round stones at the head of the head and in the captain of the sarcophagus (Icons XV and NCh. XVI century, timing). These iconographic types remained during the XVII-XVIII centuries.
Lit.: LCI. BD. 2. Sp. 54-62; Pokrovsky N. V. Gospel in monuments of iconography. M., 2001. P. 482-494.
N. V. Kvliavidze
Week (Sunday) Women's Mironos are a holiday of every Orthodox Christian, Orthodox Women's Day.
On this day, the saints of the Myrova's Holy Wife are remembered. Who are they, Holy Wife-Mironosza - Maria Magdalina, Maria Cleopova, Salomia, John, Martha, Maria, Susanna?
Why does Russian Orthodox Church honor the memory of these women on the second Sunday after Easter?
Each woman of the Earth is a myrrhole and carries peace to the world, his family, a home hearth, she gives birth to children, is a supporting husband. Orthodoxy exhibits a woman mother, a woman of all classes and nationalities.
Mironosians - These are the most women who, from love to the Savior, Jesus Christ took him in their homes, and later followed him to the place of crucifixion on Calvary. They were witnesses of the crisses of Christ. It was darker to the coffin of the Lord to anoint the body of Christ the world, as it was relied on the custom of Jews. These are they, the MyrRos's wife, first learned that Christ was resurrected. For the first time after his godfather death, the Savior was a woman - Maria Magdaline.
This holiday since ancient times was honored in Russia. Rooded baryni, rich tramps, poor peasants led a strictly pious life and lived in faith. The main feature of Russian righteousness is a special, pure Russian warehouse, the chastian of the Christian marriage as a great sacrament. The only wife's only husband is the life ideal of Orthodox Russia.
Another feature of the Old Russian righteousness is a special "rank" of widowances. Russian princes did not marry the second time, although the church did not forbid the second marriage. Many widows were raised and went to the monastery after the burial of her husband. The Russian wife has always been true, quiet, merciful, meek patient, all-saying.
The Day of Woman Mironosuits in Orthodoxy is considered an analogue of March 8. Only instead of the doubtful ideal of revolutionary women and feminists, the church praises completely different qualities of our mothers, spouse, sisters and girlfriends. First of all, it is a great sacrifice, self-chance, loyalty, love and lively fiery faith that can overcome everything. The very faith and love that is fully accessible only to the weak female nature, and which are shine even in the most experienced darkness.
How many mironosuits were all - we do not know much. The gospel simply lists them by name, and only a few women calls more or less specifically. The church tradition learned the title of Mironos of Seven or eight students of Christ. They all subsequently became fiery preachers and worked on a par with other apostles. And Magdalene and was honored at all to be called an equivalent - that is, having the same glory and suffered the same cross as other men 'disciples.
Virgin
Traditionally, the Most High Virgo is not among the Mironositz's female, but some interpretatives believe that "Maria Jacobleva" (MK. 16: 1) and "Other Maria" (MF. 28: 1) - this is the mother of Christ. The fact is that after the death of his husband Joseph took to the care of his younger children from the first marriage, and quite legally considered the mother of James. But even if the Mother of God was not among the Mironos, she still considered the first who received the news about the resurrection of the Son - according to legends, the angel was personally and told her the most important news in the world.
The last time for some time lived in Jerusalem in the house of the Apostle John the Theologian, to whom the Lord still in Calvary entrusted the care of his ease of her mother. After the care of the apostles for the sermon, she also got a lot of missionary. Initially, these were the lands of modern Georgia, but the Holy Virgin could not go there. The place of her Apostolism was Athos, where she fell after the storm, along the way to visit the bishop of Lazar, who lived in Cyprus. For some time, the Virgin Mary lived in Ephesus. Died in Jerusalem, buried there - in the Garden Garden. However, there is no body in her tomb - a legend says that the Son on the third day after the death asked her to heavenly glory along with the body.
Maria Magdalina
Information about this woman confused. Some sessions in it the famous gospel harlot, which Christ saved from beating stones and who acknowledged his legs expensive butter. Others see in her a simple Jew, healed by Christ from the grave illegality of obsession and infantlessness. After the exit of the apostles for the sermon, she neglected all the then norms (a woman was forbidden to preach himself) and she walked alone from the city to the city, arising from everyone about the Sunday teacher. According to one version of life, Magdalene graduated from his days in the house of John the Bogoslov in Ephesus, surviving to deep old age. Other biography options suggest that Maria has spent the end of life in repentance, about thirty years living in a cave near Marseille. Before death, according to Western lives, Magdalene passed the priest's randomly waged to her. He buried the holy.
Martha and Maria, Sisters Lazar
Information about these women is very scarce. Together with the brother, which Christ himself was once raised, they moved from Jerusalem to Cyprus, where they helped Lazari to carry the Bishop ministry. Where, when and how the holy sisters died - unknown.
John
She was his wife's wife - one of the officials at the yard of the ruler Galilee Herod Antipa. John occupied a very high position, possessed great influence and connections. In the days of the preaching of Christ, John took the lion's share of the expenditures of the Apostolic Community, caring for food and all the necessary for the Lord and his students. There is a version that such a generosity is so noble lady is not accidental - according to a number of interpreters, the son of the Tsedavorz, healed by Christ (John 4: 46 - 54), was a child of John, and a grateful woman after that he served the Savior to all.
With her name, the history of the head of John the Baptist is connected. As you know, for your chips to Herod Forerunner first, and then arrested, and then he was beheaded by the Herod-cohabitant. After the dishonest woman was abarted over the head of the prophet hated by her, she threw her "trophy" to the landfill. John, seeing all this and deeply grieving about the death of the forerunner, secretly opened the chapter, put it in a clay vessel and buried on Mount Eleon, in one of the places Herod.
Maria Cleopova
There is practically nothing about it. It was one of the relatives of Christ. According to one version, Maria had not been something like her daughter, not the wife of Cleopa - Brother Joseph Wrap. Another version is quite unlikely, suggests that this woman was the sister of the Blessed Virgin.
Maria Iakovlev
With this woman most of all the ambiguities. According to legends, she was the youngest daughter Joseph of the wrap, was in a very warm relationship with the Virgin and was, in essence, her closest girlfriend. It is likely that this is Maria Cleopova. Jaclée, she began to be called because one of her sons - Jacob - was part of the Apostles.
Susanna
The most mysterious of myrrhosuitsa. She served Christ from his estate, that is, apparently, was rather secure. More about her is unknown anything.
(In 2015 - April 26) the Orthodox Church honors the memory of the saints wives-myrroneos. It was they who went to the tomb in the early morning, carrying the bought Miro to anoint the body of the buried, which they brought the news of the resurrection. They took him out of love and students in their homes, cared for them, and later followed Jesus On Calvary and were witnesses of his godfall. Just one of them - Mary Magdaline- The Risen Savior appeared first.
Traditions celebration
This day and the whole week after him are the church female holiday, when relatives and friends congratulate their spouse, mothers, sisters and acquaintances.
And on the week on the eve of the holiday and the holiday itself remember the dead (in memory of the fact that the wives carried the world a deceased savior): From Monday, Sorokoust serves on all the late parishioners, and at Saturday attend them in the cemetery.
Who were Miron's wives?
Not all names of the wives-Mironos are known. Evangelicals and traditions retained only some: Maria Magdalina, Maria - Mother Jamen Jr. and Iosia; Salomia, Mother Jacob and John; John, Martha and Maria - Sisters of Lazari; Susanna, "Other Maria", "Maria Cleopova" ... Among them were women rich and notable: John was the wife of the royal domain. Among them were Virgin and Widow, and Mother of the families. Personalized by the Word of the Savior, they accompanied Christ and the Apostles, taking care of them, and later the Crucified Christ began to preach.
Connected mirairosi wives at the coffin of Christ. Photo: -
Maria Magdalina
In Orthodoxy, Magdalene is honored as an equivalent and apostles and myrronia. In the Gospels, only a few poems speak about her, one of them - as about the delighted Christ from seven demons. It was Mary Magdaline that the resurrected Savior appeared first. This is the main event of her life, the beginning of her apostolic path. When the apostles have begun to their ministry, Maria also reached the sermon and bypassed many lands.
Magdalene, as the first evaluity of Christ, is recognized by the Church of Equal-Apostles. Having come to Rome, she turned to the Emperor Tiber with a sermon of Christ and brought him a simple chicken egg. Tiberius did not believe in the resurrection of Christ and exclaimed: "It's just as incredible, as if the egg had become red!". In the eyes of the emperor, the egg flushed. With this story, they connect the Easter custom to give each other red eggs (egg - a symbol of mysterious life and faith in the coming resurrection).
Alexander Andreevich Ivanov. The phenomenon of Christ Mary Magdalene after the resurrection. 1835. COMMONS.WIKIMEDIA.ORG.
Maria Iakovleva and other Maria
It is difficult to understand what the definition of "Cleopov" means: "Mother Cleopes", "Sister Cleopes" or "Wife Cleopes". It is uniquely impossible to solve this because of the scarce of documentary evidence. His elegantian author Esshepp considered his wife. It is not known whether the expression "his mother's sister" belongs to this Mary, or it indicates another one who is not named after a woman standing at the Cross of Christ. Eusevia Caesaresky believed that under the "other Maria" need to understand another Maria from Magdala, named as to distinguish it from Mary Magdalene.
Interpreters argue about "Mary, Mother of Jacob of Smaller and Iosia" (according to the Greek text - Joseph), and a woman called Matthele (7. 61) "Other Maria". Her Jerome Stridonsky identified with Maria Cleopova (he mentions the Gospel of Luke (24. 18)). And John Zlatoust believed that the Virgin Mary was mentioned among the Mironosi wing in the Gospel of Matthew as "Maria, Mother James and Josias" (27. 56) and as "Other Maria" (27. 61; 28. 1). Feofilakkki Bulgarian also writes: "Under Maria, Mother Jacob, the intelligence of the Virgin, for her so called as an imaginary mother of Jacob, the son of Josephov, I'll understand God's brother." The fact that "Other Maria" and the Virgin is one person, says synaksar reading a week of Easter.
Psalter Ingeborg. Miron's wives in the coffin, Shantilia, Konde Museum. COMMONS.WIKIMEDIA.ORG.
Salomia
Salomia was from Galilee, she was the wife of a fisherman of Zezeda and the mother of the apostles James and John. When they followed Christ, Salomia joined the other who accompanied the apostles to women. When Christ walked in Jerusalem after the resurrection of Lazarus, Salomia and Sons of Jacob and John asked him to promise them a special mercy in his kingdom. Likewise, she missed the meaning of the kingdom of Christ. Salomia was during the crucifixion and burial of the Lord and among the Mironoszitz, early in the morning who came to the coffin to acknowledge the body of Christ.
John
John was the wife of Huza - one of the officials at the court of ruler Galilee Herod Antipa. She occupied a very high position, possessed great influence and connections. In the days of the preaching of Christ, John took on the content of the Apostolic Community and took care of the impregnation and everything necessary for the Lord and his students.
Marfa and Maria, Sisters Lazar
Marfa and Maria, sisters resurrected by Christ Lazari, lived together with his brother in Bethiph. Jesus Christ stopped in their house. The gospel tells how Mary, when Christ with the Apostles stayed in their house, sat at the feet of Jesus and listened to his word, Marfa, taking care of the guests, reproached her; And then Jesus told her: "Marfa! Marfa! You care and fuss about many things, and you just need one; Maria also elected the blessing part that did not take away from her "(Luke 10: 39, 42). Later, Marfa and Maria, together with Lazar, were in Cyprus, where Lazar was used by the ministry of the bishop.
"Lazarus with sisters Martha and Maria", an unknown Spanish artist. COMMONS.WIKIMEDIA.ORG.
Susanna
Susanna also helped the wandering community of the apostles. It mentions the evangelist Luka only once: talking about the passage of the Lord Jesus Christ in cities and villages for sermons and gospel, among the concomitant wives, names Susanna (Luke 8, 3), as who served Christ from the estates of his.
Why does the church honors the memory of the mongo-moszitz?
Miron's wives for Orthodox Christians have always been an example of holiness, true sacrificial love and selfless service to the Lord. With the crossed execution, when the students left Jesus Christ, the wives of the worlds remained near, nothing fear. John Zlatoust in his interpretation of the gospel story about the arrival of the wives of the Mironos to the coffin of the Savior emphasizes the "Courage of Women ... Flame Love ... The generosity in costs ... The determination for the very death" calling Christians to imitate them.
The third week after Easter is the holiday of wives of Mironos. In the gospel, they are not named everything - listed several names, evangelists add: "and others." Unfortunately, even by named, it is impossible to finally understand what particular person is talking about.
As evangelists who came to the coffin came to Mary Magdaline, Maria Cleopova, Salomia and John. Susanna, Martarp and Maria Church Tradition also refers to the wives of the Mironos.
We collected some (and even contradictory) information about these holy wives and briefly told in.
01
Why are the Mironosians?
From the words "Miro" and "Wearing". According to the Jewish custom, the dead needed to ack with an aromatic mixture of oils - peace. His women brought to the coffin of the Savior. But he was discovered, and the angel ranked there told them about the resurrection of Christ.
02
Maria Magdalina
Mary was from the city of Magdala. She is the first person in the world who came the Risen Savior. She was ordered to tell about this the greatest event apostles. According to legend, after the Ascension of Christ, Maria Magdalen preached in Rome and met with Emperor Tivseli, who, in the truth of the Resurrection of Christ, gave a chicken egg, turned red in his hands, - with this, a pious tradition to paint eggs and consecrate them together with the rest of the offering . He is revered by the Church as an equivalent saint.
03
Marfa and Maria
Sisters of righteous Lazarus, who was resurrected to the Savior. Traditionally, they are counted for the wives of the Mironosians, although their names are not mentioned in the Gospel among wives who came to the coffin of Christ. They are also talking about them in the Gospel (LC 10: 38-42) as people with different characters: during the home preaching of the Savior Maria sat at his feet and listened, and Martha had troubled at the farm. According to legend, after the ascension of Christ, sisters, together with Lazar, moved to Cyprus, where they helped his brother to carry the bishop ministry.
04
John
The wife of the Officer of Huza, who served at the courtyard of the ruler, Herod Antipa. Provided the Savior and Apostles with everything necessary during his ministry. According to legend, she found the chapter of John the Baptist, which was thrown away after care, and buried her on the Eleon Mountain.
05
Maria Cleopova
There are several versions who this wife. On one Maria Cleopova - the daughter of Joseph, the wrapper of the Blessed Virgin Mary. On the other, the wife or daughter of Cleopes, which is mentioned by the Evangelist Luka (LK 24:18).
06
Susanna
There is practically nothing about this wife. There is only a small mention in the gospel of Luke that she served the Savior along with other women "the estate of her" - that is, there was a wealthy person and helped materially.
07
Maria Iakovlev
It is impossible to say for sure who this wife is. Blessed Jerome Stridonsky identifies her with Maria Cleopova, and St. John Zlatoust - with the Virgin.
08
Salomia
The daughter of Joseph Wrap and the mother of the Apostles John the Theologian and Jacob. There is practically nothing about it, the evangelist Matthew only mentions about it, calling her the mother of the sons of Zezveduey. She, along with other wives, served as the Savior in Earth's Eve. During his crucifixion, they "looked published" (MF 27: 55-56).
* - Creation of the Holy Father of Our John of Zlatoust, Archbishop of Constantinople, in Russian translation. Publishing St. Petersburg The Spiritual Academy, 1902. Volume 8, Book 2. On the wives of the Mironosians, and that there is no disagreement or contradiction between the evangelists in the story about the resurrection of our Lord Jesus Christ, with. 802-812.
