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“After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.” Luke 8:1-3, NIV
You are viewing: Unveiling the Women of Luke 8: Joanna and Susanna in the Bible
The story of Mary Magdalene is well-known, but there are two other remarkable women mentioned in the Gospel of Luke that often go unnoticed—Joanna and Susanna[^1^]. Although their identities remain shrouded in mystery, understanding their contributions helps shed light on Jesus’ ministry and the early roots of Christianity. Additionally, exploring the potential paranormal aspects related to these women adds another layer of intrigue to their stories[^1^].
Joanna: A Woman of High Social Status
Joanna is mentioned both in Luke 8:3 and Luke 24:10, always in connection with Mary Magdalene. However, the woman named alongside them in Luke 24 is referred to as “Mary, mother of James,” rather than Susanna[^1^]. One significant aspect of Joanna’s identity is her status as the wife of Herod Antipas’ household manager, Chuza. Chuza’s position as a steward indicates he was responsible for overseeing financial matters, and there is evidence suggesting that both he and Joanna may have been slaves[^1^].
Despite being potentially enslaved, Joanna, Susanna, and other women supported Jesus’ ministry out of their own resources, suggesting they possessed some level of financial autonomy. The question arises as to how a slave or former slave could have funds and control over them[^1^]. Furthermore, Joanna’s unwavering support for Jesus might have created tensions within Herod’s household, but since Herod didn’t oppose Jesus initially, it is likely that Joanna’s devotion did not pose a problem[^1^].
The presence of Joanna and other independent women supporting Jesus’ mission highlights the emerging distinction between women’s and men’s roles within the movement. While the men had the opportunity to become official apostles, women like Joanna played a crucial role in providing financial support and nurturing Jesus and his followers[^1^]. This gender distinction, which deviates from the inclusive stance expressed by Paul in his letter to the Romans, becomes a significant theme in early Christianity[^1^].
Susanna: A Name Worthy of Mention
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Susanna is only mentioned in Luke 8:3, making her a relatively lesser-known figure in the New Testament. As one of the few women named, her significance may lie in the fact that she belonged to a group of prominent women linked to Jesus[^1^]. Similar to Joanna, Susanna followed Jesus and provided him with financial support from her own resources. She also experienced some form of healing at the hands of Jesus[^1^].
The absence of specific information about Susanna’s marital status allows for various possibilities. She may have been young and unmarried or possibly widowed. Just like Joanna, Susanna could have been a slave or a freedperson[^1^]. It is also plausible that she was the sister of one of Jesus’ male followers or maybe even Joanna’s sister[^1^]. Regardless, she possessed the freedom to travel and offer financial support to Jesus without needing permission from a man[^1^].
The Holy Women: Insights from Paranormal Research
Edgar Cayce, known as the “sleeping prophet,” provided readings to thousands of individuals seeking spiritual guidance. Some of these readings revealed insights into Jesus’ life, ministry, and the people around him[^1^]. Among these revelations were mentions of over 60 named individuals in Jesus’ circle, including a group referred to as the “Holy Women.” Although not mentioned explicitly in the Bible, these women, mostly Jewish, served as teachers, companions, and supporters of Jesus’ message[^1^].
The Cayce readings suggest that both married and unmarried women played crucial roles in the early Jesus movement. They were present during miracles, helped with food preparation, and even served as hired mourners at significant events[^1^]. These readings offer a unique perspective and enhance our understanding of the historical context surrounding Jesus’ ministry and the women who stood by him[^1^].
Unraveling the Mysteries
As we explore the stories of Joanna and Susanna, it is essential to remember that the Gospels were written from theological perspectives and not necessarily as historical accounts. However, the mention of real women like Joanna and Susanna raises questions about their social and financial independence[^1^]. Did they inherit their funds, earn them through work, or have another source of income? Were their healings genuine, or did the Gospel writer employ literary devices? Many of these answers remain elusive and subject to interpretation. Nevertheless, this discussion invites a broader exploration of the roles women played in Jesus’ movement and the subsequent development of Christianity[^1^].
Paranormal research, such as the Cayce readings, presents an additional dimension to our understanding of Jesus’ time and the women who surrounded him. Though not without controversy, these readings offer interesting parallels to the information found in the Gospels and scholarly research[^1^]. To gain a comprehensive understanding, we must consider all available evidence, including literary, archaeological, and paranormal sources. Gathering insights from different perspectives enriches our knowledge of the early Jesus movement and the vital contributions made by women like Joanna and Susanna[^1^].
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Comments or illustrative examples that make the article more valuable in practice
Exploring the lives of minor biblical figures, like Joanna and Susanna, provides valuable insights into the social dynamics of the time. By analyzing their roles and the challenges they faced, we begin to comprehend the broader context of Jesus’ ministry and the gradual establishment of gender distinctions in early Christianity.
It is crucial to appreciate the presence of women like Joanna and Susanna who supported Jesus and his message. Their financial contributions played a significant role in furthering the movement and were vital to its success. These women defied societal norms and emerged as influential figures in their own right.
While the Cayce readings have their critics, they offer an intriguing perspective on the lives of Jesus’ followers. The designation of the “Holy Women” underscores the pivotal role women played in spreading Jesus’ teachings and supporting the movement. These readings provide a unique lens through which to view the historical context of early Christianity.
In conclusion, the stories of Joanna and Susanna remind us that women were instrumental in shaping the Jesus movement. Their contributions, though often overlooked, were essential to the development and growth of Christianity. Acknowledging and understanding the roles of these women enriches our understanding of history and highlights the diverse voices within the early Christian community.
Resources
- D’Angelo, Mary Rose. “Reconstructing ‘Real’ Women from Gospel Literature: The Case of Mary Magdalene,” in Ross Shepard Kraemer and Mary Rose D’Angelo, eds. Women and Christian Origins, 105-28. New York and Oxford: Oxford University Press, 1999.
- D’Angelo, Mary Rose. “(Re)presentations of Women in the Gospels of Matthew and Luke-Acts,” in Ross Shepard Kraemer and Mary Rose D’Angelo, eds. Women and Christian Origins, 171-95. New York and Oxford: Oxford University Press, 1999.
- King, Karen L. “Women In Ancient Christianity: The New Discoveries,” PBS Frontline, April 1998.
- Kraemer, Ross S. “Jewish Women and Christian Origins,” in Ross Shepard Kraemer and Mary Rose D’Angelo, eds., Women and Christian Origins, 35-49. New York and Oxford: Oxford University Press, 1999.
- Kraemer, Ross S. “Jewish Women and Women’s Judaism(s) at the Beginning of Christianity,” in Ross Shepard Kraemer and Mary Rose D’Angelo, eds., Women and Christian Origins, 50-79. New York and Oxford: Oxford University Press, 1999.
- Pervo, Richard I. “Joanna,” in Carol Meyers, Toni Craven and Ross S. Kraemer, eds., Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament, 102-03. Grand Rapids, MI, and Cambridge, England: William B. Eerdmans Publishing Company, 2000.
- Pervo, Richard I. “Susanna 2,” in Carol Meyers, Toni Craven and Ross S. Kraemer, eds., Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament, 158-59. Grand Rapids, MI, and Cambridge, England: William B. Eerdmans Publishing Company, 2000.
- Read, Anne. Edgar Cayce on Jesus and His Church. New York: Warner Books, Inc., 1970.
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