In this article, we will apply the narrative analysis to the episode of Jesus' anointing at Bethany in the Gospel of John with the aim of raising questions rather than bringing conclusions.
In the course of the research, starting from Maria of Bethania, we broadened our horizon to look at other women in John as well. The ordering of the narratives and other details of the gospel perceived converge to think of a discipleship itinerary from the women. They are presented as disciples, followers and who present the process of profession of faith in Christ.
I. Introduction
Among the many ways of approaching a biblical text, today synchronic approaches stand out, which consider the text as it is before us. Of the many possible analysis, we chose the narrative analysis, which Marguerat (2009) defines as follows way: “Narrative analysis is therefore a method of reading the text that explores and analyzes the way in which narrativity materializes in this text”.
In this article, we will apply the narrative analysis to the episode of Jesus' anointing at Bethany in the Gospel of John with the aim of raising questions rather than bringing conclusions. We will start from a delimitation of the pericope in order to define our object of research; then, we will structure the text in the quinary scheme, the traditional scheme of narrative analysis; finally, we will develop a theology based on the elements offered by the narrative analysis. With the help of some commentators, we will verify the treasures of the worked report.
In the course of the research, starting from Maria of Bethania, we broadened our horizon to look at other women in John as well. The ordering of the narratives and other details of the gospel perceived converge to think of a discipleship itinerary from the women. They are presented as disciples, followers and who present the process of profession of faith in Christ.
From the first woman who helps other disciples to believe in Jesus (2, 11), to the last woman who announces to other disciples that she has seen the Lord (20, 18), the reader is introduced to a script of faith and love for announce the Gospel. In the process, the episode of Maria of Bethania occupies an important place for being the last woman of the first part of the gospel (1.19-12.50) and point to the glory themed in the second part of the gospel of John (13.1-20.31).
Mary's silent gesture in Bethany calls us to an authentic faith, lived in practice and in the service of love for our neighbor. Through the practice of love, Jesus' disciples will be recognized (13, 35; 15, 12), because the Master loved them to the end (13, 1).
II. A delimitation of the pericope
The first task before the narrative analysis itself is to delimit the account in the biblical text, as defined by (Ska, 2012). What determines the beginning and end of a scene are changes in time, space, characters and thematic. From this, we see a unity of action in the episode of Jesus' anointing at Bethany, which we delineate in Jn 12: 1-8.
In the first verse of the pericope, he found a change of time: "six days before Easter" (12, 1). The narrative is also located in a new place: Jesus returns to Bethany, leaving a city of Ephraim (11.54), close to the desert. A final week begins that will culminate in the glorification of Jesus, the realization of his hour.
In addition to new time and space, there are changes in characters and themes. Before, Jesus was in conflict with his disciples and now at the home of Martha, Mary and Lazarus with his disciples. The theme was before that of the turmoil because of the resurrection of Lazarus, now it is a preparation for his death and resurrection with an anointing. From 12.9 onwards, they return to the scene with Jesus in a new intrigue because of the resurrection of Lazarus and the many who turned away from Judaism and believed in Jesus.
The narrative in John modifies the account of the synoptic (Mk 14.3-9; Mt 26.6-13; Lk 7.36-50) at several points. John dates the event six days before Easter (in Mc 14.3 it has no date); the woman is named: Maria of Bethania; the house is filled with perfume; Judas, characterized as the traitor and as a thief interested in the box, criticizes Maria's attitude (in Mc, some; in Mt, the disciples; in Luc, the Pharisee Simon); John emphasizes the absence of Jesus (“you will not always have me” 12,8) (Konings, 2000 p265). These changes in the account are due to John's theological intention and the place that the narrative occupies in his gospel.
Our delimitation is according to some commentators (Brown, 1979). The following verses (12: 9ff) are considered as a prelude to Jesus’ death and last Easter with new characters and themes, in addition to being a summary of the previous section, since it takes up the issue of Lazarus' resurrection. However, there are those who consider vv. 9-11 a conclusion of the report and part of this pericope instead of another pericope (Schackenburg, 1977). For our analysis and use of the method, we opted for Jo 12, 1-8.
III. Application of the quinary scheme
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We have framed above, the pericope to the so-called quinary scheme, which breaks down the plot of the narrative into five successive moments: initial situation or exposure, node, complication or transforming action, outcome or resolution and final situation (Marguerat, 2009 p59).
The vv. 1-2 days the exposure of the scene with its essential data and the first information about the facts. In these verses, the time (six days before Easter), the characters (Jesus, Lazarus, Marta), their states (Jesus arriving from the journey and the risen Lazarus), the setting (a dinner) and the first actions are presented (Lazarus at the table and Marta serving). Jesus in the foreground (verb in the aorist), Martha and Lazarus in the background (verbs in the imperfect and participle). V. 1b links the present account with the previous one: the anointing of Bethany joins the resurrection of Lazarus in anticipation of the resurrection of Jesus.
From v. 3 the event occurs that awakens the reader to the scene and introduces a tension: Mary anoints Jesus' feet with a perfume (or ointment) and wipes them with her hair, filling the house with that perfume. This is the triggering moment. Therefore, the node or transforming action.
From v. 4 to v. 6 show the succession of events resulting from Maria's action at that dinner. Judas is bothered by the fact that the perfume was not sold to give money to the poor. The evangelist, as an omniscient narrator5, declares to know Judas' intention: “he said that, not because he cared about the poor, but because he was a thief and, having the common bag, stole what was put there” (12, 6). Judas 'aversion to Mary's attitude prepares Jesus' explanation of the event.
Jesus reacts to Judas' selfish and envious intervention by resolving the tension (12: 7). The knot is the action of Mary in relation to the master Jesus and the outcome or climax is the action of Jesus against Judas in defense of Mary and explaining that it was in view of his grave.
Finally, as a conclusion, Jesus teaches about the poor (12, 8). They will always have the attention of the disciples, just as Jesus was in life. As soon as Jesus will be absent from the company of his disciples, Mary's gesture already signaled his time.
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- Quote paper
- Dr. Sixbert SANGWA (Author), 2021, The Anointing of Jesus Christ at Bethany. A Narrative Analysis of John 12, Munich, GRIN Verlag, https://www.grin.com/document/1020948
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