For decades, Easter season has been awash with conspiracy theories that would deny the divinity of Christ, especially the Resurrection doctrine.
For the world’s 2.2 billion Christians, including Kenya’s 33.6 million such theories count for nothing given belief in the Resurrection underpins Christianity.
Interwoven with the Resurrection is another narrative that patriarchy has hushed up — the place of women in Easter accounts and lessons for Christian women in 21st century Kenya. Women’s story starts not quite in the empty tomb, but in Bethany, six days before the Crucifixion, when Mary, the sister of Lazarus, whom Jesus had raised from the dead, “took about half a litre of pure nard, an expensive perfume”, which she poured on Jesus’ feet and wiped with her hair.
St John writes that Judas Iscariot, who was to betray Jesus objected: “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.”
That is awesome — a year’s wages! Vis-à-vis the prosperity cult that’s deeply-rooted in today’s Church, casting a dark cloud on what it means to be Christian as all manner of pastors sponge on the poor and then “run all the way to the bank”, Jesus does not take Mary’s gesture for granted.
He reads Judas’ hypocrisy and responds: “Leave her alone... It was intended that she should save this perfume for the day of my burial. You will always have the poor among you, but you will not always have me.” St John rubs it in, saying: “He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put in it.” So, looting church coffers by crooked pastors did not start yesterday!
Of theological significance is that by the time Nicodemus — that high-profile secret follower of Jesus — took 100 pounds (50kg) of sweet-smelling herbs to embalm Christ’s body before his burial, Jesus had already enjoined Mary in the passion story — affirming the place of women in what, for the millions celebrating Easter today, is the greatest story ever told. Call it upstaging Nicodemus!
Then there is that ominous night of betrayal when a servant girl, in the court of Caiaphas, the high priest, challenges Peter to admit he was Jesus’ follower. In a political set-up where opportunism has seen “honourables” elected on one party’s ticket crossing over to the winning side without qualms, isn’t it remarkable that it is a servant-girl who challenges Peter to stand up and be counted at the defining moment of Jesus’ life, when he is condemned to death?
On his way to Calvary, the executioners, fearing that Jesus might die before he is crucified, force Simon of Cyrene to help carry the cross. Contrast this with the audacious act of Veronica, who, though not mentioned in the Bible, is credited with shoving through the murderous crowds to wipe the soiled face of Jesus.
On the strength of woman, nothing beats the desolate figure of Mary at the foot of the cross, after all but St John had fled.
The ultimate affirmation of women in the Bible is reserved for today—Easter Sunday. Women are the first witnesses to the Resurrection. St John tells us that it was Mary Magdalene who, “while it was still dark”, encountered an empty tomb. “They have taken the Lord out of the tomb, and we don’t know where they have put him,” she tells Simon Peter “and the other disciple, the one Jesus loved”.
Isn’t it awesome that Mary Magdalene beat the self-declared beloved disciple to it in witnessing to the Resurrection? Mary Magdalene was surely among the women St Luke says took spices to anoint the body of Christ on Resurrection day. St Mark names them as Mary Magdalene, Mary the mother of James, and Salome. They are told to “go, tell his disciple and Peter” that Jesus has risen.
The Resurrection story is thus woman’s story and women leaders can take advantage of the tyranny of numbers—33.6 million Christians—to change Kenya for good.
