The very last words of Jesus

[The last feverish words of a desolate lover unfold as a love letter to the city of Buenos Aires]

*“It’s raining now. As I write these words, these last words of mine, it’s raining. It’s not like any other rain. It’s like an inevitable accompaniment to my mood, my spirit, my soul about to succumb. As I sit here and listen to the rain fall, tapping on the window, I can only remember a day when we were here, you and I, Sara. It’s been so long. But I can still remember you sitting here, looking at me with your quasi-cruelly watchful eyes. I understand the enormity of the mistake I make in writing about you for others to read, for others to read things you would never want to share with them, my love. But I need to write this, I need to write these last words. The world needs to know you existed, and that miracles happen in this world. You were my miracle, my religious experience, my epiphany. You were my contact with a world I would never have entered without the strength of your passion for life. I would never want to tarnish the last promise I made to you. I said I would take care of everything for you, that I would never give up on maintaining your life’s work, keeping your gallery open, encouraging others like you to express themselves, to express their art. But life has become an unbearable burden for me, one that only gets worse as time passes and the memory of you becomes more fleeting. I don’t want to live in a world where I’ve forgotten you, Sara. I don’t want to let you go, as so many recommend. You were never someone to be left behind. If you were, I would never have gotten close to you, and I wouldn’t even be writing this now. No, I want to die with all the memories of what I knew with you vivid in my head. I refuse to forget anything, simply because nothing I experienced without you compares to our time together. It’s as if the rest of my life had been a draft compared to the beautiful page I wrote by your side. It’s as if everything fell into place, as if everything began to make sense because you appeared, like a beacon, like someone I had to meet for life to have any grace and meaning. I still remember the wreck of a man I was when I decided to flee Mendoza for Buenos Aires ten years ago. Leaving a calm and tranquil city like Mendoza, where my life as heir to one of the region’s largest wine producers was assured, for the gigantic and chaotic Buenos Aires, the bohemian city I’d always heard about but never even visited, was, above all, an attempt at escape. I wanted to get lost in Buenos Aires, to become just another anonymous person among the millions of anonymous people in the city. I was in the midst of one of my unexplained bouts of depression, and a radical change of scenery was the last alternative I had before committing suicide, because I already knew that my crises had no solution and were only getting worse. And why was I unhappy? What right did I have to be unhappy if I was born and raised as a privileged boy, always having everything I wanted in life? I never even knew what it was like to need money. But it happened somehow, maybe depression was written in my genes, maybe it was just my fate, but, suddenly, I no longer saw the fun in anything. Everything I did—my work, my hobbies, everyone I knew- my friends, my family, girls—nothing had the slightest bit of fun anymore. The only passion I had left was photography, but even that was becoming increasingly dull. I told myself I would never become a respectable photographer, that my photographs were complete crap. My family didn’t understand what was going on with me, and how could they understand what I myself didn’t understand? I didn’t want to become the neurotic son, always on his way to the psychiatrist, so the idea of running away seemed like the most obvious one. My family’s concerns couldn’t change the will of a 23-year-old who, despite everything, was his own boss and could do whatever he wanted. But moving to Buenos Aires was easy; experiencing the city was a different thing entirely. I had spent my life hearing about every corner of this city, how it epitomized the Argentine soul. I wasn’t prepared for such a vast difference between my, despite everything, beloved and peaceful Mendoza, with its rural climate and Andean landscape, and the cosmopolitan city of Buenos Aires, with its architecture that draws from the most diverse sources, its many monuments to the past, its bohemian tradition, its enormous devotion to its own culture, immortalized in every corner, its famous bars and “tango temples,” where our favorite musical rhythm is revered and passed on to new generations. Finding myself suddenly enveloped by the Buenos Aires atmosphere was like a cold shower. I had always heard that this city is unique in the world, and it is, this is not a mere poetic invention of Carlos Gardel or Jorge Luis Borges. This city has a way of sweeping you along with it in the frenetic whirlwind that is its daily and nightly life. Connecting with it, penetrating its core, has been one of the most invigorating experiences of my life. The first night I lost myself among the bars and ancient buildings of Avenida de Mayo, I realized that perhaps a mission for me was to capture the beauty of this city in my photography. And the first day I walked along Caminito, Gardel’s Caminito, I knew this for sure. Buenos Aires did something to my mind; it wasn’t that I was suddenly cured of my depression. But what happened was that losing myself in the fervor of this city made me react in a way I couldn’t have imagined. If my initial idea was to hide, which I couldn’t have done in Mendoza, where my family is known everywhere, with me being just another anonymous figure amidst the Buenos Aires crowds, it only took a while for me to acclimate to this atmosphere of passion for life that this city exudes. But despite my enthusiasm and my newfound passion for the city, which seemed to devour me whole, returning each night to the modest apartment I rented in Recoleta, I continued to feel incomprehensibly empty inside. The change of scenery, my decision to seriously study photography at the famous Escuela Nacional de Fotografía, my decision to temporarily work as a restorer—all of this helped me to find my feet, but I needed something more, something I couldn’t imagine. I never had my mother’s fanatical faith, but I also didn’t inherit my father’s skepticism. I’ve always preferred to sit on the fence about religious matters, even though my mother insisted I needed faith to live. For me, God existed as Someone I couldn’t have access to. I couldn’t simply surrender to religion blindly. I needed to find you. I needed to have found you that night, after that accidental bump in front of the Tres Monos bar. How did that happen? There was nothing special about me for you to notice, just another skinny white guy on the streets of Buenos Aires. You, however, were the perfect antithesis of all the women I’d met until then. It wasn’t your blond hair, your blue eyes, or your perfectly toned body. There was nothing about me that could have fascinated you, but you captivated me from the first moment I saw you. What did you say to me at that first moment? I don’t remember anything other than the noise around us, my apologizing for bumping into you, and somehow striking up a conversation, convincing you to sit with me. I’d had enough girls in my life to know everything I should say, but the fact is, I didn’t know what to say. Your words, spoken with the Buenos Aires accent I was already getting used to, made me understand that nothing banal or ordinary I said would make you believe I was different from any other guy who had ever approached you. I realized you were a woman like no other; you had something I’d never found in a woman before. Then, amidst the surprises and fascination this city had in store for me, I realized the only thing missing was you. I must have made a positive impression, because we exchanged phone numbers and arranged to meet the following Sunday in La Boca, where you would be exhibiting your works at the famous Museo Benito Quinquela Martín. I then discovered that you were a painter and visual artist. And not just any painter, but someone who, according to you, had the mission of portraying the soul of Buenos Aires through her paintings. What was my sensation when I realized I wanted to do the same thing, but through photography? I, who, again, have never been particularly religious, could only imagine an encounter orchestrated by God. I remember how I felt when I first gazed upon your paintings. The only word that comes to mind is epiphany. For your paintings, with their impressionist tones and the obvious influence of Renoir and a touch of Van Gogh—artists you introduced me to and made me admire—reflected the city around you exactly as I imagined it in my mind and wanted to portray it in my photographs. A place filled with an incomparable vital force, where every street, every building, every corner tells a story at once unique and interconnected with all the others. You reimagined Buenos Aires through your brushes, but what you did went beyond that, because what you managed to portray was something unusual, something hidden, something only a Borges could adequately express: the mystery of the Argentine soul. Oh, yes, and you introduced me to Borges too, someone I’d never had the patience to read before but who, according to you, was essential reading for any aspiring Argentine artist, for he was the most expansive artist of words ever. I still cherish the copy of ‘El Libro de Arena’ you gave me. I’ve read every page more times than I can remember, trying to find there the enchantment Borges evoked in you. I marveled at how you could penetrate the Borgesian world with such ease. But what didn’t you know, what didn’t you understand? You taught me to admire the legacy of Mercedes Sosa and her incredibly intense folk music, tied not only to her knowledge and passion for Argentina but to her intense life experiences. I’d already heard Sosa’s music just for the sake of it at my parents’ house, because my father idolized her. But listening to her with you, learning to interpret every nuance, every instrument, every story behind every song—you taught me that, Sara. Sosa’s expressive simplicity in a song as direct as ‘Gracias a la Vida’ was something that had completely escaped me until then. The way Sosa expresses the Argentine passion for life itself, with its pitfalls, its grandeurs and pettiness, is both poignant and invigorating. You taught me to appreciate that. And what about Gardel and tango? My vision was that of a young country boy with modern aspirations; that is, I liked rock, country, pop, Americanized music. To me, Gardel was the embodiment of kitsch. But you showed me that, more than understanding the essence of the Argentine man, romantic yet down-to-earth, Gardel was the singer of the soul of Buenos Aires. He sang in ‘porteño’, that is, in Spanish exactly as it is spoken in Buenos Aires. His seemingly simple songs actually reveal an entire story, an entire worldview, and listening to a ‘Mano a Mano’ with a more critical eye, we easily realize that he possessed a much greater wisdom about life than one would expect from a common man like him. And what about ‘Caminito’? Strolling through the place that inspired Gardel’s famous song, we realize where his fascination stemmed from. Gardel could only sing about intense feelings because he himself was intensely passionate about life. His untimely death made him a sacred idol in Argentina, which wasn’t even his home country. But Borges, Sosa, and Gardel, culturally significant as they are, didn’t have as much of an impact on me as getting to know León Ferrari in depth. The greatest passion of your life, Ferrari was not only the greatest Argentine visual artist, but also one of the most impactful and intense, entirely dedicated to portraying what he understood as the artist’s mission in life: to actively engage in the defense of his worldview. His works, both in sculpture and painting, reveal an extraordinary sensitivity. Ferrari, a Buenos Aires native at heart, born and dead in the city he loved, was opposed to all forms of war, discrimination, and violence, and his unique work was a portrayal of this. He was original and rebellious, unafraid to denounce the violence of Argentina’s military dictatorship, just as he was unafraid to denounce American militarism as something utterly vile and at odds with the very religion Americans claim to follow. And what fascinated you most was that he criticized both military and ecclesiastical authority over human lives. His controversial work, ‘La Civilización Occidental y Cristiana’, which depicts Jesus crucified on an American fighter plane, was the perfect symbol of this. Ferrari practically died defending men’s right to challenge religious blindness and intolerance. I know he was the one who taught you most about having such an open view of things. And curiously, the year he died, I met you. But these magnificent figures from Argentine history, as fascinating as they are, as much as they enrich our lives, do not and cannot have the same impact as real contact with the vibrant life in every corner of Buenos Aires. If Ferrari, Borges, and Sosa fueled your imagination and creativity, it was the intense force of the city itself that gave the final impulse to your creative drive, to your artistic vision. Strolling with you through the streets, squares, markets, bars, and historic buildings of Buenos Aires was an unforgettable experience in my life, without a doubt those moments when I felt the most alive. How many times have we strolled through Plaza de Mayo, where so many defining moments in the city’s history took place? In fact, you liked to remind me that because the city is flat and perfectly linear, it’s like a vast plaza open to the visitor’s delight. I simply let myself be carried along by you through the city’s history-filled streets, photographing everything I could, from the Obelisk, in the center of the wide and unparalleled Avenida 9 de Julio, to the Teatro Colón, with its impeccable and imposing architecture, the Palácio Barolo, and its famous architecture inspired by Dante’s ‘Comedy’, the Feria de San Telmo, with its antique stalls, and, of course, the city’s wonderful parks, such as the Bosques de Palermo, the Japanese Garden, Plaza Francia, and the Reserva Costanera Sur. You taught me to love porteño cuisine. Buenos Aires has bars and restaurants on every corner. How many times did we spend pleasant hours at Los Galgos, Tres Monos, Florería Atlántico, and Gran Bar Danzon? You and your friends were old regulars at these places. I had to be introduced to each of them. But every bar in Buenos Aires has a unique atmosphere, like every part of the city. It’s not just the chaotic fun and the quest for oblivion in alcohol that the typical bar represents. It’s a place to celebrate life. To celebrate the joy of living. And that was the thing you felt most indelibly and tried to convey to everyone around you: an inexhaustible joy of living. You also taught me to appreciate typical Buenos Aires cuisine, to value the love of food that Buenos Aires’ countless restaurants represent. But for you, choosing a place to eat an asado, a locro, a sorrentino, or a simple choripán was never about simply putting something in your mouth to satisfy your stomach. Eating, for you, was part of the process of nourishing your entire being. So we had to carefully select what to eat, when to eat, why to eat, and not simply feed ourselves haphazardly because what we eat, like what we drink, ends up defining us. Buenos Aires has always been a place to eat well. The influences of Italian, Spanish, and French cuisine are evident, but they blended so well with the Argentine spirit itself that they created something utterly unique, like this incomparable city. But your favorite places were undoubtedly the city’s museums, especially the Museo Moderno, with so many works by Argentine artists that few people know about, the MALBA, with its huge collection of works by Latin American artists, and of course the Museo Nacional de Bellas Artes, with works by some of your favorite artists, such as Van Gogh and Gauguin. Art was the medium through which you sought to portray and see reflected the Buenos Aires soul, but, above all, the medium through which your incomparable soul expressed itself. It wasn’t just a matter of choosing paints, colors, brushes, canvases, themes, or even the right time to be inspired. It was about channeling, through a painting, all that intense creative process that was going on inside you. You told me that you owed everything to living in Buenos Aires since you were a child. What motivated you to want to create was the love for life that pulsed in this city. And that you, in many ways, were a summary of it, with a father of Italian origin, a mother of Spanish origin, but also Portuguese, French, and even English ancestors. Just as the Argentine capital synthesized the union of influences from diverse peoples into one, but was nonetheless a unique people, with a unique identity, you represented this union of the most diverse tendencies that come together to form a unique and incomparable whole. But it was never a matter of simply painting anything; it was about having a technique and having something to say. In this process, you taught me how a painting with a simple image of flowers, like Van Gogh’s famous sunflowers, had to represent something more than just flowers. It was the representation of an entire moment in life. With its unrepeatable magic. This is how you taught me to become a better photographer, to carefully choose what to photograph, to say something through each photograph. We became ideal partners. Your painting inspired me to seek images that rivaled it. My photos served as inspiration for you to create other canvases. And a particularly inspiring shot I took of the Palácio Barolo became one of your best paintings. You named it after me. And that’s how our story unfolded, Sara. I not only had the privilege of meeting you and sharing so many moments with you, but I also became an artist alongside you, because of you, and watched you transform from a beginner to a famous artist in Buenos Aires, achieving your dream of opening a gallery to encourage both traditional and emerging artists, right in the heart of the city. I can’t describe your joy at seeing your greatest life goal realized. What I know is that your pleasure was no greater than mine, in being by your side. Perhaps I can avoid tarnishing your memory, or going against your will, by talking about how we made, or rather, interpreted, love. Of course, you made me feel pleasure like no other woman ever could. You made me realize the beauty underlying the seemingly mundane and prosaic act of being naked before a woman and giving her pleasure. Until I met you, my relationship with sex was based on undressing a woman, penetrating her, and orgasming as quickly as possible, with orgasm being the sole objective, and once achieved, it was as if the person next to me disappeared. You made me realize that the pleasure of the person next to me matters too. What’s more, you made me understand that the process of loving and being loved, surrendering yourself and feeling the other person surrender to you, involves much more than simply orgasm. I received a complete emotional education from you, much deeper because it was anchored in our real experiences, not mere fantasies. Now that everything is a memory, including that damned disease that appeared out of nowhere, a cancer so cruelly rare that it could not have been predicted or diagnosed beforehand, because your health was excellent, I’ve been trying to hold on to the meaning of your last words to me, Sara, the very last words I heard from your mouth: “Go on without me. I love you so much, but I need you to go on without me.” I swear, my love, I’ve spent the last three years clinging with all my might to the literal meaning of those words. I continued despite everything, despite this emptiness that nothing fills anymore. I kept your gallery open, I have been careful with each of your works. But it’s no longer possible for me, and I’m ashamed to think I’d be failing in your eyes. I can’t live anymore, so everything will end today, darkness will fall upon my spirit forever. But I wanted to leave, for whoever wants to read it, this testimony of how special you were, how much you loved this magical city, and how your soul almost merged with its own, seeing as your entire short existence on earth was almost like a reflection of Buenos Aires, an endless, and guiltless, toast to life. Thank you, my love.”*

This letter was found with the body of Pedro Alonso Hernandez and delivered to his family in Mendoza. No one in the family knew of his relationship with the artist Sara Borges. They didn’t know Pedro had become a famous photographer in Buenos Aires, either.

He was 33 years old.

As I read this, I felt like the message could have come from my own heart and my own past, even if I could never be so eloquent with my words. But the experience of being with a women who, just be being herself, can somehow alter your whole heart and life… I’ve had that experience once. Fortunately she didn’t die, but nevertheless we couldn’t stay together through no fault of our own. But I really felt the impact and the pain from this letter.

This story touched me in profound ways, but when I searched for them, I found just a whole number of people with the same name, but nobody that I could link to that story.

It seems that it is your story, masterfully rendered. I have never written anything as touching as this text.

Thank you.

Thanks for sharing your experience, man.

Yes, a woman can change a man’s life… for better or for worse.

When you are lucky to find THE one, like in the case of this story, losing her is probably much more than most can endure.

Thanks for reading it, too.

Lol, WHAT!!!

You are flattering me, Bob! You’re an homme de lettres, ffs! And even if you weren’t, I mean, Dostoevsky, Thomas Mann, Hemingway, Hesse!! Come on!

Seriously, thanks for your kind words. I’m glad you were touched by it!

Maxx… you’re a true homme de traduire les mots en français. Thank you for giving me the opportunity to say that.

Vow! Just the ticket! As if my/our own stories were being written concurrently. Kai fitting to Jesus surrounded by three women, 3 Maryies as it were, transcending all nations, genders and aspirations.

The trick is to be able to hoist one’s self by an act of will, in order to stop-gap the wells of tears overflowing , can thrusting fingers into the wounds of the myriad channels dispose such copies of haunting memories?

goal-celebration-clapping1

Experienced a love strong enough that he’d die for it/couldnt go on without it.
Thats a good life. Rare even.
Good for you.

Here is an in depth analysis of the symbolism:

he Pattern of the Three Marys
Kenneth Michael Florence
Kenneth Michael Florence

January 9, 2023

View Comments
ARTICLES
BIBLE
THEORY
Reversal Symbolism

Patterns of reversal abound in Gospel symbolism. Within this category we might recognize two primary related but not identical types: things representing the giving-way of the Old Covenant to the New Covenant and things representing the replacement of patterns of corruption with patterns of Glory. These two binary formulations of course play off each other and are both expressions of the underlying, more general reversal of that which must decrease set against that which must increase (think John 3:30 where the Forerunner says, “He [Jesus] must become greater; I must become less”). Correspondingly, they’re both often found working simultaneously in the same set of symbols. For instance, the fig tree Jesus curses is set against that undying tree which grows from the smallest of seeds but brings about the Kingdom of Heaven. In the withering fig tree we can see both the receding of the Old Covenant and an image of death itself. In the tree representing the Kingdom of Heaven we see both the fruits of the New Covenant and the vanquishing of death.

Not Twofold, but Threefold

While often, like in the example above, both types of reversal are seamlessly wrapped together in the same symbolism, other times they’re more differentiated. Interestingly, when this differentiation occurs, it’s not twofold, but subtly threefold. Subtly that is, except for in one particular case—namely that of the three Marys, where the threefold pattern is arguably on full display. That there are three Marys is a conspicuous detail, the fact of which can be taken as an interesting coincidence but to the symbolic mind seems to point very strongly toward something deeply significant.1 This intuition is bolstered by the presence of these three at the Crucifixion in the Gospel of John and further by the abundant representations of this imagery in art and iconography. Once one gains an understanding of the pattern the three Marys seem to exemplify, it quickly becomes a key to unlocking the same pattern elsewhere in the Gospels, particularly in certain passages whose symbolism can otherwise be difficult to decipher. The significance of the three Marys then becomes even more strongly felt.

Let us begin our exploration with a brief reminder of who the three Marys are. Many will know that there is some ambiguity in their identification, and that there are in fact even more than three named.2 The different Gospels give slightly different accounts as to which Marys were present during certain events, but in most tellings of crucial events like the Crucifixion and burial, they usually appear as three in number. The complications involved in tracing the identity of all the Marys are outside the scope of the present study, so I’ll focus solely on the group present at the Crucifixion according to the Gospel of John, in which the symbolic potency of all three together is most clear and pronounced. In this depiction we have Mary the Mother of God, Mary of Clopas, and Mary Magdalene. In order to see the symbolic pattern these three represent, it’s perhaps easiest to review these figures beginning with the Mary who is most likely the least familiar, namely Mary of Clopas.

Mary of Clopas

Who is Mary of Clopas? Her precise identity is difficult to establish, but the main hint we need comes from St. John’s gospel, where she is identified in relation to Jesus as simply “his mother’s sister” (John 19:25). What is the symbolic significance of a sister to the Virgin Mother of God, and moreover a sister with the same name? The sister of the Virgin who conceived the Lord by the Holy Spirit is she who must decrease in order to make way for she who must increase. John tells us in the very first chapter of his gospel, “[T]o those who did accept him [Jesus] he gave the power to become children of God, to those who believe in his name, who were born not by natural generation nor by human choice nor by a man’s decision but of God” (John 1:13). In Christ, relationships of natural generation are replaced by God’s supernatural relationship with all peoples. Abraham’s bloodline, which led to Jesus, is superseded by the blood of Christ. Mary of Clopas, therefore, as a kind of final representative of that bloodline, and of natural generation in general, serves a similar (albeit less exalted) role as John the Baptist, in passing the baton from the Old Covenant to the New.

The etymology of Clopas’s name is also telling. Thought to derive from the Hebrew word chalaph, meaning “to traverse” or “to exchange,”3 the motion and mutability associated with her function here is further emphasized. Digging a little deeper, a link to the Sabbath as the seventh day, or intervening day between the sixth and eighth days of Creation, suggests itself. We know the Sabbath as the day the Lord rested from his works; but we can further understand this rest as an intermediary step circumscribing the completion of all things natural in preparation for their eventual deification. In his Chapters on Knowledge, St. Maximus the Confessor tells us: “According to Scripture, the sixth day brings in the completion of beings subject to nature.”4 At the level of the individual, the sixth day is the day for the accomplishment of “appropriate works and thoughts”5—the development of virtues and subjugation of the passions. One who has brought these works to an end “has crossed by comprehension all the ground of what is subject to nature” and therefore moves into the seventh day: the arena for the mystical contemplation of ineffable knowledge.6 We see this passing of the natural into the mystical, or supernatural, mirrored in the transition from the Law to the Gospel, where the grace hidden in the letter of the Old Testament is made vibrantly “active by the Spirit.”7 All these different ways of conceptualizing the seventh day are simultaneously embodied in the figure of Mary of Clopas.

Mary Magdalene

Moving now to Mary Magdalene. Having drawn the connection between Mary of Clopas and the seventh day, we’re naturally led to suspect that Magdalene will fall somewhere within that same scheme. To see how this plays out, let’s first build up a profile of her from some basic facts.

We know from several details that she occupies an extremely important position in the narrative of Christ. All four Gospels testify to her presence at the Crucifixion and at the tomb, and in Matthew, Mark, and John, she is either among the first to encounter the risen Christ, or the first mentioned to encounter him.8 We must ask, what is the significance of her closeness to Jesus? Well, we hear in both Luke and Mark that Jesus had cleansed her of seven demons.9 With this detail her pattern comes into view. Mary Magdalene can be understood to represent the fallen world in its entirety. The number seven, in addition to being the link between days six and eight of the cosmic arc, is of course a symbol of the original completeness of Creation. Mary Magdalene’s seven demons then symbolize all of Creation despoiled by sin. That Jesus rids her of these demons before appearing to her in his Resurrection body indicates the necessary step of purifying Creation—restoring it to its original innocence—before it can be glorified.

Her being the first-mentioned witness to the risen Christ underscores her function as a symbol of all Creation. In this moment, she is the world now turned toward the fulfillment of the Age to Come. Ecstatic at the sight of her companion brought back from the dead, she yearningly calls out to him, “Teacher!” But Jesus replies, “Touch me not, for I have not yet ascended to the Father” (John 20:17). Mary obeys, and runs to announce to the disciples, “I have seen the Lord” (20:18). In this remarkable exchange, Mary Magdalene reverses Eve’s sin. That event which sparked the downfall of humanity, in which the mother of the living prematurely grabbed after knowledge,10 is made right by Mary Magdalene’s obedience and exercising of chaste self control. Jesus tells her not to grab after him, and she listens, thus setting the example for all of mankind. Before moving toward the higher knowledge of the seventh day, one must attain to the full accomplishment of the sixth, with passions and sins of the flesh quelled and the detachment of virtue developed in their place. It’s as if Magdalene’s seven demons had set her back a day in the cosmic scheme to day six. The space reserved for the spiritual had been filled by the demonic, and so now being cleansed of these elements, the purely natural prelapsarian condition is restored and set on course toward reception in grace of the good things to come.

Mary Mother of God

With the previous two Marys exhausting the two primary types of reversal—Mary of Clopas embodying the exchange of the Old Covenant for the New and Mary Magdalene living out the vanquishing of patterns of corruption—it might now be evident why I’ve chosen to save the most important Mary for last. The two other Marys, as the sixth and seventh days, can also be taken to represent purification and illumination. These two stages belong to the triad which culminates in perfection, or the eighth day. Whereas purification and illumination both still belong to the relative and the finite, perfection is the final ineffable state outside nature and time. This is the abode of the transcendent ever-present reality that stands over and above all temporal unfolding, permeating the world from within. This is the ultimate abode of the Virgin Mary Mother of God, the New Eve and perfected Creation through whom Christ receives his human nature. “More honorable than the Cherubim, and more glorious beyond compare than the Seraphim,”11 the Holy Queen sits beside the ascended Christ in Heaven.

The Most Pure is on her own the fullness of creaturely existence, while the other two Marys show hierarchically differentiated aspects of Christ’s relationship to the created, within the limited domain of the temporal. The reversing, exchanging property of Magdalene and Clopas, which indicates a ‘movement toward,’ is brought to rest in the eighth-day perfection of the Virgin Mother.12 Her perfection contains and transcends the potency of the two subordinate creaturely modes. For her no reversal or exchange is any longer operative, for they are fulfilled and subsumed in her. As the Holy Virgin she is ever-pure, with the sensible and fleshly kept in constant subordination to the Spirit. As the God-bearer she is directly illumined, with the letter of the Law subordinated to the living Word within her.

The Threefold Pattern in Other Gospel Events

Having established the hierarchical relationship of the three Marys as the triad of purification, illumination, and perfection, you might be wondering why I chose to present this pattern out of order, starting with Mary of Clopas. The answer to this ties back to the subtle threefoldness I referred to earlier and will become more apparent after reviewing a few examples of the pattern in other Gospel events, in which the order is the one I’ve presented here. We’ll start with the wedding at Cana.13

The Wedding at Cana

In this story, Jesus, his mother Mary, and the disciples are at a wedding. Mary (called simply the “mother of Jesus” by St. John) alerts Jesus that the wine has run short. Jesus then instructs the servers to fill six basins with water and to take them to the headwaiter. Upon receiving the basins and tasting that the water has been turned to wine, the headwaiter calls to the bridegroom saying, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now” (John 2:10). Considering these images in light of our symbolic triad, we can firstly recognize the “old wine,” which has run short, set against the “new wine” that Jesus miraculously produces. Here we can clearly see the pattern of the Old Covenant giving way to the New; the old wine is the Abrahamic bloodline of natural generation and the new wine is the blood of Christ. This fits the pattern of Mary of Clopas as illumination.

Some extra symbolic processing is required to see the Magdalene pattern in effect in the wedding at Cana, but we do indeed find it. Remembering that of the three Marys, Mary Magdalene was the one who symbolized the reversal of corruption through purification, we recall that she was first cleansed of her seven demons before witnessing the resurrected Jesus. A similar cleansing takes place here at the wedding. There are six empty ritual washing jars that Jesus orders to be filled with water. You’ll remember from earlier the association of the sixth day with purification and with the natural order, and additionally how the fall “kicked Creation back a day,” so to speak, from seven to six. Another way to look at the number six is as the ‘number of man’ or things according to man, operating in the absence of a total connection with God and his completeness. So the six empty jars are the fallen creaturely world, disconnected from God as a result of sin and, as it were, unfilled by Spirit. These jars then become filled by purifying water, which is turned to wine and thus imbued with Spirit, calling to mind the line in the following chapter where Jesus says to Nicodemus, “[N]o one can enter the Kingdom of God without being born of water and Spirit” (John 3:5).

The third symbolic element at the wedding of Cana, the one representing the transcendent reality of perfection, is of course Jesus and Mary themselves. Sitting together at a wedding and symbolically demonstrating the above-described reversals, the eschatological reality of the Church wedded to Christ in the final fulfillment of all things can be seen sculpting the events of the immanent realm of temporal becoming, foreshadowing things to come.

Feeding the Multitude

Again the same triadic pattern can be used to interpret Jesus’s feeding of the multitude, specifically when the two separate instances of this miracle are taken together.14 In the feeding of the 5,000, the five loaves Jesus multiplies and has the disciples distribute leave twelve leftover baskets. In the feeding of the 4,000, seven loaves leave seven leftover baskets. Here we find another clear example of the Old Covenant versus the New, namely in the type of nourishment involved in each. The five loaves are the old manna from heaven, the Word of God as Pentateuch (five books of Moses). The twelve leftover baskets are the tribes of Israel, to whom that nourishment was dispersed. This nourishment is now to be replaced, or rather illumined, by the Word made flesh.

Here the corruption-redeeming reversal also has to do with the type of nourishment: bread (there are fish involved here too, but I won’t get into that). Bread is a manmade product, created by the sweat of man’s brow and born of the curse of the fall.15 In the feeding of the multitude, the taint of that very bread is seen to be removed, and the bread of course becomes the body of Christ, bestowed upon mankind by the grace of God. We see a pattern here very similar to Mary Magdalene’s. The seven loaves conceived by toil, representing fallen Creation, are purified and re-delivered to mankind as a mystical gift, thus restoring Creation (the seven baskets left over).

At the center of all this stands Christ himself, the transcendent reality operating on and in history.

The Infinite in the Limited

In both the above examples, the pattern is presented in the order of Clopas to Magdalene, or illumination to purification. In the wedding at Cana, before the jars are filled with water and turned to wine, first the old wine is mentioned as having run short. In the two feedings of the multitude, the old nourishment is administered before the redeeming nourishment. If the pattern goes purification, illumination, perfection, then why the flip? We can turn once again to St. Maximus, who tells us that “The grace of the New Testament is mysteriously hidden in the Old.”16 This means that in the time of the Old Covenant, although the world had fallen, God was still present to the people of Israel, to whom he had revealed the Law. Thus a kind of partial illumination existed atop the corrupted foundation. But in restoring Creation in its fullness, Christ descends to the very bottom, passing through the partially illumined layer all the way to the depths. This is why purification is presented second. The partially illumined layer has to be rolled back to expose the decay underneath. But conversely, those things which are the lowest and deepest end up being closest to the Cross, since they are the base level of reality which must be redeemed first. “The last will be first, and the first last” (Matt. 20:16). This is perhaps why Mary Magdalene is presented first in the Gospel of John both at the empty tomb and in Christ’s appearances after the Resurrection, which take place on the eighth day.

The mysterious criss-crossing in the order of purification and illumination, or the sixth and seventh days, makes sense in the light of the eighth day and additionally sheds light on that subtle threefoldness I’ve been continually alluding to. Christ himself is the third component in the otherwise twofold reversal pattern. He is the transcendent reality come down into history, God as a living human being, situated in the center of the reversals as both cause and telos. As both beginning and end, high and low are united in him and flow in both directions, from him and toward him. Hence the criss-crossing. That Christ is the “missing third” symbolic element which might escape our notice is a consequence of the fact that he is the center of the story and often the one presenting the symbolic imagery, through parables or miracles.

It makes sense then why the three Marys are so explicitly threefold. Christ as the Son of God is the uncreated, informing element and the Marys (above all the Virgin, beyond compare) are the created, receiving element, which is feminine relative to God. The uncreated Logos stands above and acts upon and within the created. Therefore, the three Marys are, as previously stated, three differentiated modalities of creaturely-receptive relationship to the divine: purified (Magdalene), illumined (Clopas), and perfected (Blessed Virgin). They are three staged and nested vantage points at which the Savior stands in relation to the world. Hence in St. John’s depiction they appear fully differentiated and in order on Golgotha, the fulcrum of all cosmic unfolding.

It’s sometimes said that “God creates from the Cross.” In a phrase like this, one gets the image of the event on Golgotha fractally woven into the fabric of the world. In the symbolic interpretation of the three Marys laid out here, the three women with the same name all gathered at the Crucifixion are seen to be that very world itself. It’s no surprise then that their pattern turns up over and over again in the Gospels, clothed anew in different symbolic imagery in the stories and events which ripple forward and backward from the Cross like temporal reflections. In all these separate accounts, we see one thread running through: the Incarnation passing through all things, and the limited, temporal Creation drawn upward from glory to glory by the infinite ever-present.