During this period, Jewish women expressed their religious fervor, and even the Pharisees found themselves among His most fervent supporters. Therefore, it is not surprising that these women demonstrated similar devotion to Christ. His pure spirit, elevated respect for women, declaration of the equality of all before God, and encouragement for them to share in the promotion of His newfound kingdom were compelling motivations for these faithful followers. This commitment from devout women toward their spiritual leaders was so widespread that neither the followers of Christ nor His adversaries saw reason to criticize them. Among these early matriarchs of the Christian community, five are notably mentioned by name. They include Mary of Magdala, who was liberated from seven demons by Christ; Joanna, the spouse of Chuza, steward to Herod Antipas; Susanna, known only by name; Mary, the mother of James the Less and Josiah, and wife to Cleopas; and Salome, the mother of James and John, and wife of Zebedee. Naturally, the Virgin Mary, the Divine Mother of Christ, is also included. Special significance is attributed to Mary Magdalene, as Christ had healed her from various afflictions, and some later traditions associate her with the penitent sinner who received His compassionate attention in the home of Simon the Pharisee. Mary hailed from Magdala, a village situated a few miles north of Tiberias at Gennesaret's shoreline. Today, the site known as Magdala is home to a small, impoverished community called El-Mejdel, with only a few thorny bushes as remnants of the rich gardens that once thrived there in Christ's time. Although much about Mary remains unknown, subsequent legends have inextricably linked her name to the sacred site reflecting the woman Christ saved.
This group of Christ's devoted followers was particularly remarkable for having liberated themselves from the burdensome legalistic rituals that characterized the age, embracing a more spiritually-focused existence. Their simplicity led to various accusations against Christ, similar to later accusations against Christians for lack of temple sacrifices. It is reasonable to believe that Christ and His followers were distinct in attire and lifestyle from the prevailing teachers and their disciples. Like other Jews, they wore simple tunics and cloaks. However, we can surmise that Christ and His apostles did not place undue importance on the intricate fringes and embellishments that the scribes and Pharisees displayed conspicuously. It is also hard to envision Christ or His chosen apostles participating in the superstitious practices involving leather phylacteries that others would bind to their arms and foreheads during prayers. The numerous detailed regulations regarding the length of threads, dimensions of the leather boxes containing prescribed texts, and binding methods suggest a mechanistic approach to prayer incompatible with the spirit of Christ's teachings. While He maintained a presentable appearance, He eschewed the ostentatious severity exhibited by the Pharisees, who mistakenly equated such outward appearance with true morality. Instead, He took part in anointing His head with oil and washing His feet as was customary during visits (Matthew 6:16, Matthew 26:6-7, Luke 7:44). He allowed His disciples to enjoy food and drink, including wine, bread, honey, and fish, as He dined with them (Matt. 11:19, Luke 24:42, John 21:13). When at Peter's home, He welcomed others to dine with Him, accepting invitations and adhering to social niceties such as greetings, foot-washing, and anointing (Matthew 8:15, Matthew 9:10, Matthew 26:6, Luke 7:36, Luke 10:40, Luke 11:37, Luke 14:1, Mark 14:3). While the Pharisees subjected themselves to fasting on Mondays and Thursdays, Christ faced scrutiny for enjoying meals freely, distinguishing His ways from the tightly controlled practices of the Pharisees (Matt. 11:19, Matt. 23:6, 25). Yet, this way of life for Him was not normative; it was an exception. In teaching through His New Covenant freedom, He exposed the soul-deadening adherence of the Pharisees while praising John the Baptist for his humble lack of adornment and guiding His disciples toward moderation in attire and living (Matt. 11:8).
Prominently, Christ's teachings and lifestyle elevated the mundane necessities of life, transforming them into opportunities for profound spiritual insight. The evening meal became a precious time for enlightenment, extending learning to His apostles and others welcomed into His space (Matthew 9:10, Luke 22:14). As the fatherly figure of His apostolic assembly, He gave thanks for God's provisions before meals, which included bread and wine shared among all present, following the customs of His people. These gatherings often led to discussions reflecting on the day, where each disciple's contributions were acknowledged with gentle guidance, encouragement, or advice, fostering deepening faith, hope, and love. Christ cherished these domestic moments spent with His disciples, expressing deep care as He guided His “children,” reminiscent of familial bonds, and struggled with the weight of saying farewell to them. The impact of these conversations remained etched in the disciples' minds, prompting them to reminisce and repeat specific teachings daily at the breaking of bread. The reverence, joy, simplicity, love, and tranquility experienced during these times created cherished memories that only grew in significance, enhancing their yearning for His return.
However, the close-knit community did not reflect communism; there is no indication that the possessions of Christ's disciples were pooled in a communal treasury. While His disciples left behind their former lives, they did not liquidate their belongings for shared benefits (Matt. 19:27, cf. Matt. 19:21). Some retained personal resources, and the women who accompanied them held their possessions (Luke 8:3). When Christ paid the temple tax, He did so for Himself, not for His followers, as they were expected to pay their own dues. They relied on freewill offerings for their basic needs, and though it was permissible for rabbis to accept support from their students, Christ instructed them to "freely give" (Matthew 10:8). He refrained from accepting monetary gifts, nor did He instruct His disciples to solicit contributions like the scribes did. The acceptable offerings were acts of hospitality and shelter, generously afforded by friends in Galilee. He occasionally accepted offerings from the devoted women but used their kindness solely for immediate necessities. His core group of followers were always provided for and could even give to the poor, despite Christ seeming to be without financial resources, differentiating Himself and His disciples from those in need (Luke 22:35, Matthew 10:9, Matthew 17:27, Matthew 26:9, John 13:29).
Overall, Christ's presence among His disciples was seldom interrupted, even by short absences due to calls for healing or requests for meals, or His desire for solitude during prayer. Each absence was brief, and upon return, He was often greeted with affectionate gestures (Matthew 26:49). When travel was necessary, He directed His disciples in preparation, who managed what was needed, be it on land or while rowing across the lakes (Matthew 8:18, Matthew 16:5-7). He always walked on foot, frequently grateful for a cup of water after laboring in the heat, or a piece of bread procured during travels (Matthew 10:42, Mark 6:36). At times, He walked alongside His disciples, or distanced Himself, allowing them to converse, while occasionally offering commentary and gentle corrections to their misunderstandings (Matthew 16:6, Matthew 18:1, Matthew 20:24, Mark 10:32). When searching for accommodations, He often sent a disciple ahead or awaited invitations upon His arrival, with His followers accepting hospitality or staying elsewhere (Matt. 21:1, Matt. 10:11). The quality of hospitality varied significantly, from the modest arrangements of a prophetic home to the attentive care received at Martha and Mary's residence in Bethany. When welcomed, He entered with blessings like "Peace be upon this house," not questioning the ceremonial purity of the space (Matthew 10:11, 14). While He likely faced occasional inhospitable receptions, He often departed to the nearest village in silence or, if deeply troubled by mistreatment, demonstrated His displeasure by shaking off the dust as He left those towns. When situations called for gentleness, He was gracious, and where righteousness demanded firmness, He admonished sternly, combining compassion with high moral standards.
THEOSIS