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First, you receive a phone call from the hospital. The officials reveal to you that your loved onehas been pronounced dead. What would your reaction be if 2 hours later, the doctor calls youagain to tell you that your loved one back alive? Puzzled? Numb? Going to get a seconddoctor’s opinion whether your loved one is really alive or dead by checking the name onceagain? Simply overjoyed? Call the doctor again and ask him to use a different stethoscope? Ormaybe, call all your friends and relatives to have a “Welcome back, party?”.....Well, a series of

perplexed thoughts are sure to run wild in our thoughts if this happens to our families. Ofcourse, the variations, your heart beat rate and the intensity differs from individuals. Imagine the joy, of having to call out your relatives and friends again to notify that your loveddead is back from the dead. As for their reaction, your guess is as good as mine. After all, some

would still want to see him/her and pat on the back and may want to say, “Hey, your lifelinehas just been renewed and extended for an indefinite period of time, don't screw up your lifeand health with your second chance.”...It’s called the Lazarus Phenomenon (sometimes called Lazarus syndrome) , and goes toprove what a fantastic machine the human body really is.

What is Lazarus Phenomenon?The Lazarus phenomenon is described as delayed “Return Of SpontaneousCirculation” (ROSC) after cessation of cardiopulmonary resuscitation (CPR). This was firstreported in the medical literature in 1982, and the term Lazarus phenomenon was first used

by Bray in 1993. The term was coined from the story of Lazarus, who was resurrected by JesusChrist four days after his death.Even though Lazarus phenomenon is rare, it is probably under reported. There is no doubtthat Lazarus phenomenon is a reality but so far the scientific explanations have beeninadequate. So far the only plausible explanation at least in some cases is auto-positive end-expiratory pressure (PEEP) and impaired venous return. In patients with pulseless electrical

activity (PEA) or asystole, dynamic hyperinflation should be considered as a cause and a shortperiod of apnoea (30-60 seconds) should be tried before stopping resuscitation. Since ROSCoccurred within 10 minutes in most cases, patients should be passively monitored for at least10 minutes after the cessation of CPR before confirming death.

Case Report A 66-yr-old man, weighing 80 kg, was emergently brought to the operating room (OR) with asuspected leaking abdominal aortic aneurysm. His past history included hypertension and atransient ischemic attack 4 yr earlier. He also had a 50-pack/yr smoking history and chronic

renal insufficiency (creatinine 2.3 mg/dL). He had no history of metabolic disorder. He hadreceived 2600 mL of lactated Ringer’s solution before arrival in the OR. Vital signs on arrivalincluded a heart rate of 120 bpm and a systolic blood pressure of 60 mm Hg. The patient waspale, mottled, diaphoretic, and tachypneic. Rapid administration of warmed IV fluids via tworapid infusion systems increased his systolic blood pressure to 120 mm Hg.

Induction of anaesthesia proceeded uneventfully with d-tubocurarine 3 mg, fentanyl 250 µg,etomidate 20 mg, and succinylcholine 160 mg IV before rapid sequence endotrachealintubation. Maintenance of anesthesia included inhalation of isoflurane (as tolerated by bloodpressure) in 100% oxygen. Pancuronium 6 mg was given for continued neuromuscular

blockade. With induction of anesthesia, the vital signs remained stable (systolic bloodpressure 110–120 mm Hg by automated cuff pressure) and surgical incision promptly

followed at 5.30 p.m. An arterial blood gas drawn at this time revealed hemoglobin 8.1 g/dL,K + 3.8 mEq/L, glucose 185 mg/dL, pHa 7.24, PaCO2 41 mm Hg, PaO2 479 mm Hg, HCO316


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mEq/L, and base excess "10.6 mEq/L. At this time, the end-tidal CO2 was 29 mm Hg.

Electrocardiogram (ECG) showed a cardiac rhythm of sinus tachycardia. At 5.48 p.m. the surgeon placed a cross-clamp across the suprarenal aorta. This led to anincrease in systolic pressure to 160 mm Hg, but no apparent changes on the ECG. At 5.53 p.m.the clamp was shifted to an infrarenal position. At 5.59 p.m., the cardiac rhythm suddenlydeteriorated into ventricular tachycardia, which rapidly progressed to ventricular fibrillation.Chest compressions were initiated, and the patient was ventilated with 100% oxygen. Thisresuscitation continued for the next 17 min during which time the patient received a total ofnine countershocks of 360 J each. Additionally, a total of 5 mg of epinephrine, 4 mg ofatropine, 2 g of CaCl2, 400 mg of lidocaine, 150 mEq of NaHCO3 and 2 g of MgSO4 were given

IV. Chest compressions were initially thought to be effective as the end-tidal CO2 was

maintained at 25–32 mm Hg. No arterial line was yet available to observe a waveform or todraw blood gases, and no single-stick arterial blood gas was drawn during the resuscitation.Despite the resuscitation efforts, the underlying rhythm continued to be asystole. This wasconfirmed by the palpation of a flaccid and pulseless (in the absence of chest compressions)proximal aorta. End-tidal CO2 had diminished to 8–10 mm Hg, and the pupils were widely

dilated. Because of the patient’s complete lack of response and the apparent deterioration by

end-tidal CO2, the attending surgeon and anesthesiologist mutually agreed to discontinue theresuscitation. The patient was pronounced dead at 6.17p.m.

With cessation of the resuscitation, the IV medications and infusions were discontinued. Themonitors were turned off, and the ventilator was disconnected although the endotracheal tube

was left in situ. The surgeon stayed at the operating table, using the opportunity to teachresidents and students. At 6.27p.m., 10 min after the pronounced death of the patient, thesurgeon announced that he had begun to feel a pulse in the proximal aorta above the level ofthe aortic cross-clamp. Ventilation with 100% oxygen was recommenced and revealed an end-tidal CO2 of 29 mm Hg. The ECG was reconnected and showed a sinus rhythm of 90 bpm.

Systolic blood pressure was 90 mm Hg by automated cuff. A radial arterial line was now

inserted successfully, and at 0630, arterial blood gases were: hemoglobin 9.5 mg/dL, K + 3.5

mEq/L, glucose 323 mg/dL, pHa 7.17, PaCO2

54.4 mm Hg, PaO2

438 mm Hg, and base excess"8.0 mEq/L. An esophageal temperature probe was inserted and measured 33.4°C. It wasdecided to proceed with the operation although neurologic prognosis was anticipated to be

bleak. The patient was hemodynamically stable throughout the remainder of the procedure,requiring no inotropic support. Total fluid administration for the operation was 16 U ofpacked red blood cells, 8 U of fresh frozen plasma, 20 U of platelets, and 12 L of crystalloidsolutions. Despite warming of all IV fluids and blood products and the use of a forced air

warming blanket, the patient’s temperature ranged between 33° and 34°C for the remainderof the operation. The leaking aneurysm was resected uneventfully and the patient wastransported to the intensive care unit.

Postoperatively, the patient was maintained on mechanical ventilation for several days in theintensive care unit. The postoperative course was complicated by mild renal insufficiency and

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two bouts of atrial arrhythmias (both of which were self-limiting). Remarkably, the patientimproved dramatically and, after tracheal extubation, was found to be completelyneurologically intact. He appeared to have no short- or long-term memory deficits. He alsohad no recall of any events of the day of operation except for being initially brought into theOR.

He was discharged home on postoperative Day 13 in excellent condition with no apparentneurologic deficit. Follow-up at 5 wk revealed that the patient had fully recovered, and hadresumed full physical activities and his lifestyle of prior to the surgery.

PROPOSED MECHANISMSThe exact mechanism of delayed ROSC is unclear and it is possible that more than onemechanism is involved.Dynamic hyperinflation of the lung causing increased positive endexpiratory pressure (PPEP) is one of the proposed mechanisms, which has some supportingevidence in patients with obstructive airways disease.

Rapid manual ventilation without adequate time for exhalation during CPR can lead todynamic hyperinflation of lungs. Dynamic hyperinflation may lead to gas trapping and anincrease in the end-expiratory pressure (called auto-PEEP) leading to delayed venous return,

low cardiac output and even cardiac arrest in patients with obstructive airways disease.The link between mechanical ventilation of patients with obstructive ventilatory defects andcirculatory failure was first demonstrated in 1982. One report describes a patient withrespiratory failure due to asthma whose blood pressure was undetectable five minutes afterinitiating artificial ventilation with a tidal volume of 700 mL and respiratory rate of 25 breathsper minute. Even after inotropes the systolic blood pressure did not exceed 70 mm Hg. The

ventilator was adjusted to a respiratory rate of six breaths per minute and a tidal volume of400 mL and the blood pressure gradually rose to 126/84 mm Hg.

The physiology of severe auto-PEEP is similar to pericardial tamponade, where circulationcan only be restored after removing the obstacle to cardiac filling. Auto-PEEP is a possiblecause of pulseless electrical activity (PEA), and rapid ventilation during CPR should be

avoided. Hypovolaemia and decreased myocardial contractility could exaggerate its effect on venous return and cardiac output. Some authors recommend discontinuing the ventilation

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transiently for 10 to 30 seconds in PEA to allow venous return.

It is tempting to apply this theory even to patients without obstructive airways disease.Dynamic hyperinflation can theoretically happen in any situation where rapid manual

ventilation is carried out. One could argue that in the presence of decreased cardiac output—

as in myocardial infarction and hypovolaemia—dynamic hyperinflation could compromise thecardiac output even more, leading to cardiac arrest.

Even though auto-PEEP due to dynamic hyperinflation seems most plausible and has someevidence in patients with obstructive airways disease, this alone would not explain all cases ofdelayed ROSC. In one report, CPR was terminated after 30 minutes and the patient was inasystole. Because the patient had MRSA and CPR was performed without proper infectioncontrol measures, the physician involved in the CPR went to shower and change clothes,leaving the patient still being ventilated in the intensive care unit. Returning five minuteslater, he found the patient with a perfusable rhythm. The patient died two days later.

Delayed action of drugsSome authors suggest delayed action of drugs administered during CPR as a mechanism fordelayed ROSC. It is possible that drugs injected through a peripheral vein are inadequatelydelivered centrally due to impaired venous return, and when venous return improves afterstopping the dynamic hyperinflation, delivery of drugs could contribute to return ofcirculation. In some cases, however, drugs are actually administered through a central line.Even though this theory is plausible it would be impossible to either prove or disprove.

HyperkalaemiaThere are few reports of delayed ROSC in the presence of hyperkalaemia. It is a well-knownfact that intracellular hyperkalaemia could persist longer, rendering the myocardiumretractile for long periods of time. There is a report on a 68-year-old lady with cardiac arrest

due to hyperkalaemia who did not respond to CPR and conventional treatment up to 100minutes, but later responded to dialysis and made a complete recovery. So even thoughprolonged cardiac arrest refractory to conventional treatment could respond to dialysis, it isunlikely that hyperkalaemia on its own could explain delayed ROSC after cessation of CPR.

Myocardial stunningProlonged myocardial dysfunction can occur following myocardial ischaemia, taking up toseveral hours before normal function returns. Of the 38 cases, 13 had myocardial infarction,and at least seven had hypovolaemia which could have contributed to transient myocardialischaemia and stunning.

Transient asystole Asystole or PEA following countershock of prolonged VF is common and occurs in around60% of patients. Even though restoration of circulation occurs in 16% of patients, theprognosis is poor: only 0-3% are discharged alive. It is possible that asystole or PEA aftercountershock could be transient before a perfusable rhythm restores circulation. Transientasystole following defibrillation would explain at least one case, where CPR was interruptedafter a last cardioversion attempt resulting in asystole, and ROSC occurred soonafter. However, transient asystole would not explain delayed ROSC in majority of patients in

whom the duration of asystole was much longer. In another case, CPR was stopped while thepatient was still in ventricular fibrillation and haemodynamic activity returned few momentslater. The authors of the case rightly point out that CPR should not be halted in a patient with

ventricular fibrillation.


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CONSEQUENCES OF DELAYED RETURN OFSPONTANEOUS CIRCULATIONDelayed ROSC can lead to serious professional and legal consequences. Questions will beasked about whether CPR has been conducted properly and whether it was stopped too soon.The medical team might be accused of negligence and incompetence and even be sued fordamages if a patient survives with severe disability. A doctor involved in resuscitation andcertification of death followed by delayed ROSC has recently been accused of culpablehomicide.

The conduct of ALS can only be assessed from the case record, so it is vital to record theevents during cardiac arrest as accurately as possible. When to discontinue CPR is still amedical decision and so it is absolutely essential to get a consensus from the arrest team andto document the reason for termination of CPR. Some authors recommend measurement ofend-tidal carbon dioxide during CPR. Values above 10-15 mmHg indicate a favourableprognosis and should preclude termination of CPR. This technology is not widely availableoutside the intensive care setting, but should be considered in difficult clinical situations.

Whether this would identify patients in whom delayed ROSC might occur is neverthelessquestionable.

HOW WOULD ONE RECOGNIZE DEATH?

It is important to realize that death is not an event, but a process. The conference of MedicalRoyal Colleges in the UK advocated that death is a process during which various organssupporting the continuation of life fail.Cessation of circulation and respiration is such anexample. The physical findings to support this—absence of heartbeat and respiration—are thetraditional and the most widely used criteria to certify death. Since these findings alone arenot a sign of definitive death, it is quite possible to declare death in the interval betweencessation of CPR and delayed ROSC.

Because delayed ROSC occurred within 10 minutes in most cases, many authors recommendthat patients should be passively monitored for at least 10 minutes following unsuccessfulCPR. During that period the family should be informed that CPR had been stopped because ofpoor response and further efforts are not in the best interests of the patient. It should also bementioned that the patient is being closely monitored to establish death beyond any doubt.Death should not be certified in any patient immediately after stopping CPR, and one should

wait at least 10 minutes, if not longer, to verify and confirm death beyond doubt. This is inline with what was said by W H Sweet in 1978:‘ the time honoured criteria of the stoppage of

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the heart beat and circulation are indicative of death only when they persist long enough forthe brain to die.

NON-MEDICAL LITERATURENewspapersIn addition to medical literature, there are many newspaper articles, websites and afew anecdotes in medical journals describing patients who were certified dead, but later foundto be alive. Many of these articles refer to these incidents as ‘Lazarus phenomenon’. There iseven a movie called Lazarus phenomenon describing two cases of resurrection after death.However, the authenticity of one of these cases has been questioned.

Websites A website (www.snopes.com/horrors/gruesome/buried.asp) describing people who have been buried alive by mistake in the last few centuries provides entertaining reading. In olden days a

number of illnesses could cause coma and there was a danger of hasty disposal of the bodyespecially in those with infectious diseases.

LiteratureEdgar Allan Poe's most hair-raising tale is The Premature Burial , in which a young wife wasincorrectly pronounced dead and kept in a coffin in the family vault. When the vault wasopened a few years later to receive another coffin, a shrouded skeleton was found in thedoorway suggested that the lady had survived and eventually died unable to open the vaultdoor. It is believed that he based his story on a widely reported incident that took placearound that time.It seems that the chances of being buried alive were not so remote in 1800s. The fear of being

buried alive was so prevalent that many people specified in their wills that tests must be

carried out to confirm their death, such as pouring hot liquids on the skin, touching the skin with red-hot irons, or making surgical incisions prior to the burial. A coffin was invented andpatented in 1897 to allow a person accidentally buried alive to summon help through a systemof flags and bells. The fear of being buried alive is called ‘taphophobia’ in the medicalliterature. There was even a Society for the Prevention of Burial Before Death, whichrecognized the difficulties in diagnosing death and issued educational leaflets to assistmembers of the society.

LAZARUS IN OTHER CONTEXTSThe term Lazarus has also been used to describe many other unexpected and scientificallyunexplainable phenomena. Lazarus complex describes the psychological sequence in thesurvivors of cardiac arrest, near-death experiences and unexpected remission in

AIDS. Lazarus syndrome is described in paediatric palliative care, when a child is expected todie but unexpectedly goes into remission. Spontaneous movement in brain dead and spinalcord injury patients has been described as Lazarus sign. Survival of species after massextinction has been called Lazarus effect. The term Lazarus phenomenon was also used forunexpected survival of renal graft patients.

Lazarus premonition describes an unexpected state of brief resurrection in terminally illpatients, when they experience an increase in vitality, appetite and general improvement. This

was recognized at least a thousand years ago in the medieval Chinese literature and wasdescribed as hui guang fan zhao, meaning reflected rays of setting sun. Recently a ‘Lazarus

Pill’ (Zolpidem, a non-benzodiazepine sedative) has aroused medical interest in patients withpersistent vegetative state. This was following a report where a patient with persistent vegetative state showed a brief remarkable neurological response to zolpidem.

http://www.snopes.com/horrors/gruesome/buried.asp


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RESURRECTIONThere are many other resurrections in addition to that of Lazarus. Three resurrections arerecorded in the Old Testament, one each by Elijah, Elisha and Elisha's bones. There are manyresurrections in the New Testament, four by Jesus (including Lazarus) and one each by Pauland Peter. In Hindu mythology Sathyavan's wife Savithri convinces the Lord of death(Yamaraj) to resurrect Sathyavan following his death after being caught under a falling tree.These stories illustrate that humanity's preoccupation with death and resurrection isuniversal. The greatest example of Lazarus phenomenon is probably the death andresurrection of Jesus Christ himself.

KEY POINTS· Lazarus phenomenon is described as delayed ROSC after cessation of CPR;

· Dynamic hyperinflation should be considered as a reversible of cause of PEA;· Patients should be observed for at least 10 minutes using blood pressure and ECGmonitoring after the

cessation of CPR before confirming death.

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Lazarus of Bethany From Wikipedia, the free encyclopedia

Jump to: navigation, searchFor other uses, see Lazarus .

St. Lazarus of Bethany

Christ Raising of Lazarus, Athens, 12-13thCentury

Four-days dead, Friend of Christ

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Honoredin

Eastern Orthodox ChurchOriental Orthodox ChurchRoman Catholic ChurchEastern Catholic ChurchesAnglican CommunionLutheran Church

Feast

• Eastern Churches: LazarusSaturday;[1] March 17;[2] October 17.[3]

• Western Churches:December 17.[4][5]

• Martyrologium Romanum (2005): July 29.

Attributes Sometimes vested as an apostle,sometimes as a bishop. In the sceneof his resurrection, he is portrayed

tightly bound in grave clothes, whichresemble swaddling bands

Lazarus of Bethany, also known as Saint Lazarus or Lazarus of the Four Days, isthe subject of a prominent miracle attributed to Jesus in the Gospel of John, in whichJesus restores him to life four days after his death. The Eastern Orthodox and RomanCatholic traditions offer varying accounts of the later events of his life.

In the context of the Gospel of John, the narrative of the Raising of Lazarus forms "theclimactic sign... Each of Jesus' seven signs illustrates some particular aspect of hisdivine authority, but this one exemplifies his power over the last and most irresistibleenemy of humanity—death. For this reason it is given a prominent place in thegospel."[6]

The name Lazarus (Latinised from the Hebrew: !" #$% , El!"z"r, Eleazar—"God is myhelp"[7]) is also given to a second figure in the Bible: in the narrative of Lazarus andDives, attributed to Jesus in the Gospel of Luke.[8] Also called Dives and Lazarus, orThe Rich Man and the Beggar Lazarus, the narrative tells of the relationship (in life andin death) between an unnamed rich man and a poor beggar named Lazarus. While thetwo characters named Lazarus have sometimes been conflated historically, they aregenerally understood to be two separate characters. Allusions to Lazarus as a poorbeggar taken to the "Bosom of Abraham" should be understood as referring to theLazarus mentioned in Luke, rather than the Lazarus who rose from the dead in John.

In referring to John's account of the resurrection of Lazarus, the name Lazarus is oftenused to connote apparent restoration to life. For example, the scientific term "Lazarustaxon" denotes organisms that reappear in the fossil record after a period of apparentextinction; and the Lazarus phenomenon refers to an event in which a personspontaneously returns to life (the heart starts beating again) after resuscitation hasbeen given up. There are also numerous literary uses of the term.

Contents [hide] 1 The "Raising of Lazarus"

1.1 Narrative

1.2 Depictions in art1.3 Tomb of Lazarus in Bethany

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2 Additional traditions about Lazarus of Bethany

2.1 Bishop of Kition

2.2 Bishop of Marseille

3 Liturgical commemorations

3.1 Eastern Orthodoxy

3.2 Roman Catholicism3.3 Lutheranism

4 Conflation with the beggar Lazarus (of Lazarus and Dives)

5 Order of Saint Lazarus

6 Lazarus as Babalu Aye in Santería

7 In culture

8 Notes

9 References

The "Raising of Lazarus"[edit]Main article: Raising of Lazarus

Narrative[edit]

Raising Lazarus , Oil on Copper Plate, 1875, Carl Heinrich Bloch (Hope Gallery, Salt Lake City)

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The biblical narrative of the Raising of Lazarus is found in chapter 11 of the Gospel ofJohn.[9] Lazarus is introduced as a follower of Jesus, who lives in the town of Bethany near Jerusalem.[10] He is identified as the brother of the sisters Mary and Martha. Thesisters send word to Jesus that Lazarus, "he whom thou lovest," is ill.[11] Instead ofimmediately traveling to Bethany, according to the narrator, Jesus intentionally remains

where he is for two more days before beginning the journey.

When Jesus arrives in Bethany, he finds that Lazarus is dead and has already been inhis tomb for four days. He meets first with Martha and Mary in turn. Martha lamentsthat Jesus did not arrive soon enough to heal her brother and Jesus replies with thewell-known statement, "I am the resurrection, and the life: he that believeth in me,though he were dead, yet shall he live: And whosoever liveth and believeth in me shallnever die".[12] The narrator here gives the famous simple phrase, "Jesus wept".[13]

In the presence of a crowd of Jewish mourners, Jesus comes to the tomb. Over theobjections of Martha, Jesus has them roll the stone away from the entrance to thetomb and says a prayer. He then calls Lazarus to come out and Lazarus does so, still

wrapped in his grave-cloths. Jesus then calls for someone to remove the grave-cloths,and let him go.

The narrative ends with the statement that many of the witnesses to this event"believed in him." Others are said to report the events to the religious authorities inJerusalem.

The Gospel of John mentions Lazarus again in chapter 12. Six days before thePassover on which Jesus is crucified, Jesus returns to Bethany and Lazarus attends asupper that Martha, his sister, serves.[14] Jesus and Lazarus together attract theattention of many Jews and the narrator states that the chief priests consider havingLazarus put to death because so many people are believing in Jesus on account of thismiracle.[15]

The miracle of the raising of Lazarus, the longest coherent narrative in John aside fromthe Passion, is the climax of John's "signs". It explains the crowds seeking Jesus onPalm Sunday, and leads directly to the decision of Caiaphas and the Sanhedrin to killJesus.

It is notable that Lazarus is the only resurrected character in the Bible (besides himself)that Jesus personally refers to as "dead." The Daughter of Jairus, whom he resurrectedat another time, was said by Jesus to have been "sleeping."

A resurrection story that is very similar is also found in the controversial Secret Gospel

of Mark, although the young man is not named there specifically. Some scholarsbelieve that the Secret Mark version represents an earlier form of the canonical storyfound in John.

Depictions in art[edit]The Raising of Lazarus is a popular subject in religious art.[16] Two of the most famouspaintings are those of Michelangelo Merisi da Caravaggio (c. 1609) and Sebastiano delPiombo (1516). Among other prominent depictions of Lazarus are works byRembrandt, Van Gogh, Ivor Williams, and Lazarus Breaking His Fast by Walter Sickert.

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Wikimedia Commons hasmedia related to Resurrectionof Lazarus .

• Paintings of the Resurrection of Lazarus

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The Resurrection of Lazarus . Byzantine icon, late 14th — early 15th century, (From theCollection of G. Gamon-Gumun, Russian museum)

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The Resurrection of Lazarus , Russian icon, 15th century, Novgorod school (StateRussian Museum, Saint Petersburg)

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The Raising of Lazarus , Oil on canvas, c. 1517-1519, Sebastiano del Piombo (NationalGallery, London)

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The Raising of Lazarus , Oil on canvas, c. 1609, Michelangelo Merisi da Caravaggio (Museo Regionale, Messina)

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The Raising of Lazarus , 1630-1631, Rembrandt van Rijn (Los Angeles County Museumof Art, Los Angeles)

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The Raising of Lazarus , 1540-1545, Giuseppe Salviati

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The Raising of Lazarus (after Rembrandt), Oil on paper, 1890, Vincent van Gogh (VanGogh Museum, Amsterdam)

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The Raising of Lazarus , 1857, Léon Joseph Florentin Bonnat

Tomb of Lazarus in Bethany[edit]Main article: Tomb of Lazarus (al-Eizariya)

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Reputed tomb of Lazarus in al-Eizariya

The reputed first tomb of Lazarus at al-Eizariya in the West Bank (generally believed tobe the biblical Bethany) continues to be a place of pilgrimage to this day. SeveralChristian churches have existed at the site over the centuries. Since the 16th century,the site of the tomb has been occupied by the al-Uzair Mosque. The adjacent Roman

Catholic Church of Saint Lazarus, designed by Antonio Barluzzi and built between1952 and 1955 under the auspices of the Franciscan Order, stands upon the site ofseveral much older ones. In 1965, a Greek Orthodox church was built just west of thetomb.

The entrance to the tomb today is via a flight of uneven rock-cut steps from the street.As it was described in 1896, there were twenty-four steps from the then-modern streetlevel, leading to a square chamber serving as a place of prayer, from which more stepsled to a lower chamber believed to be the tomb of Lazarus.[17] The same descriptionapplies today.[18][19]

The first mention of a church at Bethany is in the late 4th century, but both the historian

Eusebius of Caesarea[20] (c. 330) and the Bordeaux pilgrim do mention the tomb ofLazarus. In 390 Jerome mentions a church dedicated to Saint Lazarus, called theLazarium . This is confirmed by the pilgrim Egeria in about the year 410. Therefore, thechurch is thought to have been built between 333 and 390.[21] The present-daygardens contain the remnants of a mosaic floor from the 4th-century church.[22] TheLazarium was destroyed by an earthquake in the 6th century, and was replaced by alarger church. This church survived intact until the Crusader era.

In 1143 the existing structure and lands were purchased by King Fulk and QueenMelisende of Jerusalem and a large Benedictine convent dedicated to Mary andMartha was built near the tomb of Lazarus. After the fall of Jerusalem in 1187, the

convent was deserted and fell into ruin with only the tomb and barrel vaulting surviving.By 1384, a simple mosque had been built on the site.[19] In the 16th century, theOttomans built the larger al-Uzair Mosque to serve the town's (now Muslim) inhabitantsand named it in honor of the town's patron saint, Lazarus of Bethany.[22]

Lazarus Tomb Bethany

According to the Catholic Encyclopedia of 1913, there were scholars who questionedthe reputed site of the ancient village (though this was discounted by theEncyclopedia's author):

Some believe that the present village of Bethany does not occupy the site of theancient village; but that it grew up around the traditional cave which they suppose tohave been at some distance from the house of Martha and Mary in the village;Zanecchia (La Palestine d'aujourd'hui, 1899, I, 445f.) places the site of the ancient

village of Bethany higher up on the southeastern slope of the Mount of Olives, not farfrom the accepted site of Bethphage, and near that of the Ascension. It is quite certain

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that the present village formed about the traditional tomb of Lazarus, which is in a cavein the village. The identification of this cave as the tomb of Lazarus is merely possible;it has no strong intrinsic or extrinsic authority. The site of the ancient village may notprecisely coincide with the present one, but there is every reason to believe that it wasin this general location."[23]

Additional traditions about Lazarus of Bethany [edit]While there is no further mention of Lazarus in the Bible, the Eastern Orthodox andRoman Catholic traditions offer varying accounts of the later events of his life. He ismost commonly associated with Cyprus, where he is said to have become the firstbishop of Kition (Larnaka), and Provence, where he is said to have been the firstbishop of Marseille.

Bishop of Kition[edit]

Church of Saint Lazarus, Larnaca.

According to Eastern Orthodox Church tradition, sometime after the Resurrection ofChrist, Lazarus was forced to flee Judea because of rumoured plots on his life andcame to Cyprus. There he was appointed by Paul and Barnabas as the first bishop ofKition (present-day Larnaka). He lived there for thirty more years,[24] and on his deathwas buried there for the second and last time.[25]

Further establishing the apostolic nature of Lazarus' appointment was the story that thebishop's omophorion was presented to Lazarus by the Virgin Mary, who had woven itherself. Such apostolic connections were central to the claims to autocephaly made bythe bishops of Kition—subject to the patriarch of Jerusalem—during the period 325–431. The church of Kition was declared self-governing in 431 AD at the ThirdEcumenical Council.[26]

According to tradition, Lazarus never smiled during the thirty years after hisresurrection, worried by the sight of unredeemed souls he had seen during his four-day

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stay in Hades. The only exception was, when he saw someone stealing a pot, hesmilingly said: "the clay steals the clay." [1][25]

In 890, a tomb was found in Larnaca bearing the inscription "Lazarus the friend ofChrist" . Emperor Leo VI of Byzantium had Lazarus' remains transferred toConstantinople in 898. The transfer was apostrophized by Arethas, bishop ofCaesarea, and is commemorated by the Orthodox Church each year on October 17.

In recompense to Larnaca, Emperor Leo had the Church of St. Lazarus, which stillexists today, erected over Lazarus' tomb. The marble sarcophagus can be seen insidethe church under the Holy of Holies.

After the sacking of Constantinople by the Franks during the Fourth Crusade in 1204,the Crusaders carried the saint's relics to Marseilles, France as part of the booty ofwar. From there, "later on, they disappeared and up to the present day they have notbeen traced."[25]

In the 16th century, a Russian monk from the Monastery of Pskov visited St. Lazarus’s

tomb in Larnaca and took with him a small piece of the relics. Perhaps that piece led tothe erection of the St. Lazarus chapel at the Pskov Monastery (Spaso-EleazarMonastery, Pskov),[note 1] where it is kept today.[27]

On November 23, 1972, human remains in a marble sarcophagus were discoveredunder the altar, during renovation works in the church of Church of St. Lazarus atLarnaka, and were identified as part of the saint's relics.[28][note 2]

In June 2012 the Church of Cyprus gave a part of the holy relics of St. Lazarus to adelegation of the Russian Orthodox Church, led by Patriarch Kirill of Moscow and AllRussia, after a four-day visit to Cyprus. The relics were brought to Moscow and weregiven to Archbishop Arseniy of Istra, who took them to the Zachatievsky monastery

(Conception Convent), where they were put up for veneration.[30]

Bishop of Marseille[edit]

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Autun Cathedral (Cathédrale Saint-Lazare d'Autun ), Autun, France also said to be built over the tombof Lazarus

In the West, according to an alternative medieval tradition (centered in Provence),Lazarus, Mary, and Martha, were "put out to sea by the Jews hostile to Christianity in avessel without sails, oars, or helm, and after a miraculous voyage landed in Provence at a place called today the Saintes-Maries."[31] The family is then said to separate and

go in different parts of southeastern Gaul to preach; Lazarus goes to Marseilles.Converting many people to Christianity there, he becomes the first Bishop of Marseille.During the persecution of Domitian, he is imprisoned and beheaded in a cave beneaththe prison Saint-Lazare. His body is later translated to Autun, where he is buried in theAutun Cathedral, dedicated to Lazarus as Saint Lazare . However, the inhabitants ofMarseilles claim to be in possession of his head which they still venerate. [31]

Pilgrims also visit another purported tomb of Lazarus at the Vézelay Abbey inBurgundy.[32] In the Abbey of the Trinity at Vendôme, a phylactery was said to contain

a tear shed by Jesus at the tomb of Lazarus.[citation needed ]

The Golden Legend , compiled in the 13th century, records the Provençal tradition. Italso records a grand lifestyle imagined for Lazarus and his sisters (note that therein

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Lazarus' sister Mary is conflated with Mary Magdalene):

Mary Magdalene had her surname of Magdalo, a castle, and was born of right noblelineage and parents, which were descended of the lineage of kings. And her father wasnamed Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sisterMartha, possessed the castle of Magdalo, which is two miles from Nazareth, andBethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem,which, all these things they departed among them. In such wise that Mary had thecastle Magdalo, whereof she had her name Magdalene. And Lazarus had the part ofthe city of Jerusalem, and Martha had to her part Bethany. And when Mary gaveherself to all delights of the body, and Lazarus entended all to knighthood, Martha,which was wise, governed nobly her brother's part and also her sister's, and also herown, and administered to knights, and her servants, and to poor men, such necessitiesas they needed. Nevertheless, after the ascension of our Lord, they sold all thesethings.[33]

The 15c poet Georges Chastellain draws on the tradition of the unsmiling Lazarus:[34]

"He whom God raised, doing him such grace, the thief, Mary's brother, thereafter hadnaught but misery and painful thoughts, fearing what he should have to pass". (Le pasde la mort , VI[35]).

Liturgical commemorations[edit]Lazarus is honored as a saint by those Christian churches which keep thecommemoration of saints, although on different days, according to local traditions.

In Christian funerals the idea of the deceased being raised by the Lord as Lazarus wasraised is often expressed in prayer.

Eastern Orthodoxy[edit]The Orthodox Church and Byzantine Catholic Church commemorate Lazarus onLazarus Saturday,[1] the day before Palm Sunday, which is a moveable feast day.This day, together with Palm Sunday, hold a unique position in the church year, asdays of joy and triumph between the penitence of Great Lent and the mourning of HolyWeek.[36] During the preceding week, the hymns in the Lenten Triodion track thesickness and then the death of Lazarus, and Christ's journey from beyond Jordan toBethany. The scripture readings and hymns for Lazarus Saturday focus on theresurrection of Lazarus as a foreshadowing of the Resurrection of Christ, and apromise of the General Resurrection. The Gospel narrative is interpreted in the hymnsas illustrating the two natures of Christ: his humanity in asking, "Where have ye laid

him?",[37] and his divinity by commanding Lazarus to come forth from the dead.[38] Many of the Resurrectional hymns of the normal Sunday service, which are omitted onPalm Sunday, are chanted on Lazarus Saturday. During the Divine Liturgy, theBaptismal Hymn, "As many as have been baptized into Christ have put on Christ" ,[39] is sung in place of the Trisagion. Although the forty days of Great Lent end on the daybefore Lazarus Saturday, the day is still observed as a fast; however, it is somewhatmitigated. In Russia, it is traditional to eat caviar on Lazarus Saturday.

Lazarus is also commemorated on the liturgical calendar of the Orthodox Church onthe fixed feast day of March 17,[2][note 3] while the translation of his relics from Cyprus to Constantinople in the year 898 AD[41] is observed on October 17.[3][40][note 4]

Roman Catholicism[edit]No celebration of Saint Lazarus is included on the General Roman Calendar of the

http://en.wikipedia.org/wiki/Roman_Catholic_calendar_of_saintshttp://en.wikipedia.org/w/index.php?title=Lazarus_of_Bethany&action=edit&section=10http://en.wikipedia.org/wiki/October_17_(Eastern_Orthodox_liturgics)http://en.wikipedia.org/wiki/Church_of_Cyprushttp://en.wikipedia.org/wiki/Relicshttp://en.wikipedia.org/wiki/Translation_(relic)http://en.wikipedia.org/wiki/March_17_(Eastern_Orthodox_liturgics)http://en.wikipedia.org/wiki/Eastern_Orthodox_Churchhttp://en.wikipedia.org/wiki/Caviarhttp://en.wikipedia.org/wiki/Trisagionhttp://en.wikipedia.org/wiki/Divine_Liturgyhttp://en.wikipedia.org/wiki/Christologyhttp://en.wikipedia.org/wiki/General_Resurrectionhttp://en.wikipedia.org/wiki/Resurrection_of_Christhttp://en.wikipedia.org/wiki/Jordan_Riverhttp://en.wikipedia.org/wiki/Triodionhttp://en.wikipedia.org/wiki/Holy_Weekhttp://en.wikipedia.org/wiki/Holy_Weekhttp://en.wikipedia.org/wiki/Great_Lenthttp://en.wikipedia.org/wiki/Moveable_feasthttp://en.wikipedia.org/wiki/Palm_Sundayhttp://en.wikipedia.org/wiki/Lazarus_Saturdayhttp://en.wikipedia.org/wiki/Eastern_Catholic_Churcheshttp://en.wikipedia.org/wiki/Eastern_Orthodox_Churchhttp://en.wikipedia.org/w/index.php?title=Lazarus_of_Bethany&action=edit&section=9http://en.wikipedia.org/wiki/Sainthttp://en.wikipedia.org/w/index.php?title=Lazarus_of_Bethany&action=edit&section=8http://en.wikipedia.org/wiki/Georges_Chastellainhttp://en.wikipedia.org/wiki/Mary_Magdalenehttp://en.wikipedia.org/wiki/Mary,_sister_of_Lazarus


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Roman Catholic Church. At one time, his memorial was listed in the RomanMartyrology for December 17.[42] The 2005 edition of the Martyrology moved hismemorial to July 29, the same day as the memorial of his sister Martha.[43]

In Cuba, the celebration of San Lázaro on December 17 is a major festival. The date iscelebrated with a pilgrimage to a chapel housing an image Saint Lazarus, one ofCuba's most sacred icons, in the village of El Rincon, outside Havana.[44]

Lutheranism[edit]Lazarus is commemorated in the Calendar of Saints of the Lutheran Church on July 29together with Mary and Martha.

Conflation with the beggar Lazarus (of Lazarus and Dives)[edit]

Historically within Christianity, the begging Lazarus of the parable (feast day June 21)and Lazarus of Bethany (feast day December 17) have often been conflated, withsome churches celebrating a blessing of dogs, associated with the beggar, onDecember 17, the date associated with Lazarus of Bethany.[45]

Another example of this conflation can be found in Romanesque iconography carvedon portals in Burgundy and Provence. For example, at the west portal of the Church ofSt. Trophime at Arles, the beggar Lazarus is enthroned as St. Lazarus. Similarexamples are found at the church at Avallon, the central portal at Vézelay, and theportals of the cathedral of Autun.[46]

Order of Saint Lazarus[edit]Main article: Order of Saint Lazarus

The Military and Hospitaller Order of St. Lazarus of Jerusalem (OSLJ) is a

religious/military order of chivalry which originated in a leper hospital founded byKnights Hospitaller in the twelfth century by Crusaders of the Latin Kingdom ofJerusalem. Sufferers of leprosy regarded the beggar Lazarus (of Luke 16:19-31) astheir patron saint and usually dedicated their hospices to him.[47]

Lazarus as Babalu Aye in Santería[edit]Via syncretism, Lazarus (or more precisely the conflation of the two figures namedLazarus) has become an important figure in Santería as the Yoruba deity Babalu Aye.Like the beggar of the Christian Gospel of Luke, Babalu-Aye represents someonecovered with sores licked by dogs who was healed by divine intervention. [44][48] Silver

charms known as the crutch of St. Lazarus or standard Roman Catholic-style medalsof St. Lazarus are worn as talismans to invoke the aid of the syncretized deity in casesof medical suffering, particularly for people with AIDS.[48] In Santería, the dateassociated with St. Lazarus is December 17,[44] despite Santería's reliance on theiconography associated with the begging saint whose feast day is June 21.[45]

In culture[edit]

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Resurrection of Lazarus by Mauricio García Vega.

Well known in Western culture from their respective biblical tales, both figures namedLazarus (Lazarus of Bethany and the Beggar Lazarus of Lazarus and Dives ), haveappeared countless times in music, writing and art. The majority of the references areto Lazarus of Bethany, including the following:

• In literature, allusions to Lazarus are made in several notable works. A few

prominent examples include Crime and Punishment by Fyodor Dostoevsky,several novels of Robert A. Heinlein, Frank Herbert's novel The Lazarus Effect , ASeparate Peace by John Knowles, A Canticle for Leibowitz by Walter M. Miller,Jr., a short story entitled 'Lazarus' by Russian writer Leonid Andreyev,[49]"A Treeof Night" by Truman Capote, "Lazarus," by Edwin Arlington Robinson,[50] and"Lady Lazarus", a poem written by Sylvia Plath. The poet David Constantinepublished a pair of sonnets, Christ to Lazarus and Lazarus to Christ in his 1983collection Watching for Dolphins. Stephen King's novel, "Pet Sematary" alsorefers to the resurrection of Lazarus on several occasions within the text. JohnDerhak's novel, The Bones of Lazarus , blends fact and fiction, portraying Lazarusas an immortal creature of Judgment. MacArthur Foundation grantee Aleksandar

Hemon's landmark 2008 novel The Lazarus Project is probably the most recentwork of note to have referenced the story. The 1991 novel The Famished Road

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written by Nigerian writer Ben Okri follows the story of a boy called "Azaro",nickname for "Lazarus" and alludes to the story several times in the text,probably conflating both Lazarus the beggar and Lazarus of Bethany.

• In music, a popular retelling of the biblical Lazarus story from the point of view ofLazarus in heaven is the 1984 gospel story-song "Lazarus Come Forth" by

Contemporary Christian Music artist Carman.[51][52] A modern reinterpretation ofthe story is the title track to the album "Dig, Lazarus, Dig!!!" by the Australianalternative band Nick Cave and the Bad Seeds. Several other bands havecomposed songs titled "Lazarus" in allusion to the resurrection story, includingPorcupine Tree, Conor Oberst, Circa Survive, Chimaira, moe., and Placebo.

• In Joshua, My Brother , author O.F. Gnal suggests that the "death" of Lazaruswas a rebirth ritual of the very early Church and that the name relates to anearlier Egyptian resurrection of "Al-Azarus".

• In the video game Mass Effect 2 , the Human terrorist organization Cerberusorganizes a special project, codenamed Project Lazarus to resurrect the main

protagonist, Commander Shepard, after their untimely death in the beginning ofthe game.

• In the steampunk video game Darkwatch , Lazarus is the main antagonist of thegame. In this version, he was a former vampire hunter who, in his arrogance,fused his body and soul with a demon in the hopes of acquiring a stronger powerto fight against the vampiric forces who destroyed ancient Rome. However, thisattempt failed as he became a vampire lord as a result of the experiment andturned against the Darkwatch organization he created.

• Lazarus is shown in the film The Last Temptation of Christ , Lazarus is shownresurrected but later he is killed by Saul in order to discredit Jesus.

Literatary allusions to the Beggar Lazarus appear in Herman Melville's novel Moby-Dick (as part of a metaphor describing a cold night in New Bedford)[53] and in thepoem "The Love Song of J. Alfred Prufrock" by T. S. Eliot (which contains the lines: 'Tosay: "I am Lazarus, come from the dead,/Come back to tell you all, I shall tell you all" ',in reference to Dives' request to have Beggar Lazarus return from the dead to tell hisbrothers of his fate).

When John Howard lost the leadership of the Liberal Party of Australia, he rated hischances of regaining it as "Lazarus with a triple bypass".[54] Howard did regain theleadership and went on to become Prime Minister of Australia.

Former President of Haiti, Jean Bertrand Aristide, was termed the "Haitian Lazarus" by journalist Amy Wilentz, in her description of his return to Haiti from exile and thepolitical significance of this event.[55]

The Lazarus Effect (film) is a documentary project for HIV AIDS awareness by U2musician Bono's private sector brand initiative (RED) (Product Red). Promotioninvolved the recruitment of high profile celebrities to advocate for consumer funding foreffective ARV (Antiretroviral drug) therapy which cost just US$0.40 a day to provide.[56][57][58] "In as few as 40 days, the medicine can help bring people back to life"[59] fromthis viral illness, hence its reference to the story of the ((Raising of Lazarus)).

The scientific term "Lazarus taxon", which denotes organisms that reappear in the

fossil record after a period of apparent extinction. The Lazarus phenomenon refers toan event in which a person spontaneously returns to life (the heart starts beating

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again) after resuscitation has been given up. The Lazarus sign is a reflex which canoccur in a brain-dead person, thus giving the appearance that they have returned tolife.

In DC Comics, Ra's al Ghul, an enemy of Batman, uses a mystical Lazarus Pit to keephimself young. In many occasions, characters that were dead or sick was brought tothe Lazarus Pit to revive or restore their health.

In the video game BioShock, the ´´Lazarus Vector´´ is used to bring trees back to life.

The Commodore Amiga's operating system's disk repair program Diskdoctoroccasionally renames a disk 'Lazarus' if it feels it has done a particularly good job ofrescuing damaged files[60]

Notes[edit]1. Jump up

^ (Russian) $%&'(-)*+&,&-(.'/01 2(3&'45-6. Russian Wikipedia.

2. Jump up^ In 1970 a fire that broke out in Church of St. Lazarus at Larnaka destroyed almost allof the internal furnishings of the church.[29] Subsequent archaeological excavations andrenovations led to the discovery of a portion of the saint's relics.

3. Jump up

^ In the Synaxarion of Constantinople and in the Lavreotic Codex, reference is made tothe "Raising of Lazarus" - the Holy and Just Lazarus, the friend of Christ. [2] The entryfor October 17 in the Prologue from Ohrid also states that "Lazarus's principle feastsare on March 17 and Lazarus Saturday during Great Lent." [40]

4. Jump up

^ "...Under today's date is commemorated the translation of his relics from the island ofCyprus to Constantinople. This occurred when Emperor Leo the Wise built the Church

of St. Lazarus in Constantinople, and translated Lazarus's relics there in the year 890.When, after almost a thousand years, Lazarus's grave in the town of Kition on Cypruswas unearthed, a marble tablet was found with the inscription: "Lazarus of the FourDays, the friend of Christ." "[40]

References[edit]1. ^ Jump up to:

a b c Great Synaxaristes: (Greek) !"#$%&$'( %)* +&,#-). . 789:; ;:?@;AB;.

2. ^ Jump up to:a b c Great Synaxaristes: (Greek) / 01')( +#,&-)( 2 345&')( , 2 647)( %)* 8-'$%)* . 17 7:?A@C


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Bible Commentary . Grand Rapids, Michigan: Zondervan Publishing House.7. Jump up

^ William Barclay, The Parables of Jesus , Westminster John Knox Press, 1999, ISBN0-664-25828-X, pp. 92–98.

8. Jump up

^ Luke 16:19–319. Jump up^ John 11:1-46

10. Jump up

^ John 11:111. Jump up


^ John 11:25, KJV13. Jump up

^ John 11:35, KJV14. Jump up


^ John 12:9-1116. Jump up

^ For the treatment of this subject in Western European art, see the discussion inFranco Mormando, "Tintoretto's Recently Rediscovered Raising of Lazarus , in TheBurlington Magazine , v. 142 (2000): pp. 624-29.

17. Jump up

^ In The Biblical World 8.5 (November 1896:40).18.

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Lazarus of Bethany From Wikipedia, the free encyclopedia

Jump to: navigation, searchFor other uses, see Lazarus .

St. Lazarus of Bethany

Christ Raising of Lazarus, Athens, 12-13thCentury

Four-days dead, Friend of Christ

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Honoredin

Eastern Orthodox ChurchOriental Orthodox ChurchRoman Catholic ChurchEastern Catholic ChurchesAnglican CommunionLutheran Church

Feast

• Eastern Churches: LazarusSaturday;[1] March 17;[2] October 17.[3]

• Western Churches:December 17.[4][5]

• Martyrologium Romanum (2005): July 29.

Attributes Sometimes vested as an apostle,sometimes as a bishop. In the sceneof his resurrection, he is portrayed

tightly bound in grave clothes, whichresemble swaddling bands

Lazarus of Bethany, also known as Saint Lazarus or Lazarus of the Four Days, isthe subject of a prominent miracle attributed to Jesus in the Gospel of John, in whichJesus restores him to life four days after his death. The Eastern Orthodox and RomanCatholic traditions offer varying accounts of the later events of his life.

In the context of the Gospel of John, the narrative of the Raising of Lazarus forms "theclimactic sign... Each of Jesus' seven signs illustrates some particular aspect of hisdivine authority, but this one exemplifies his power over the last and most irresistibleenemy of humanity—death. For this reason it is given a prominent place in thegospel."[6]

The name Lazarus (Latinised from the Hebrew: !" #$% , El!"z"r, Eleazar—"God is myhelp"[7]) is also given to a second figure in the Bible: in the narrative of Lazarus andDives, attributed to Jesus in the Gospel of Luke.[8] Also called Dives and Lazarus, orThe Rich Man and the Beggar Lazarus, the narrative tells of the relationship (in life andin death) between an unnamed rich man and a poor beggar named Lazarus. While thetwo characters named Lazarus have sometimes been conflated historically, they aregenerally understood to be two separate characters. Allusions to Lazarus as a poorbeggar taken to the "Bosom of Abraham" should be understood as referring to theLazarus mentioned in Luke, rather than the Lazarus who rose from the dead in John.

In referring to John's account of the resurrection of Lazarus, the name Lazarus is oftenused to connote apparent restoration to life. For example, the scientific term "Lazarustaxon" denotes organisms that reappear in the fossil record after a period of apparentextinction; and the Lazarus phenomenon refers to an event in which a personspontaneously returns to life (the heart starts beating again) after resuscitation hasbeen given up. There are also numerous literary uses of the term.

Contents [hide] 1 The "Raising of Lazarus"

1.1 Narrative

1.2 Depictions in art1.3 Tomb of Lazarus in Bethany

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2 Additional traditions about Lazarus of Bethany

2.1 Bishop of Kition

2.2 Bishop of Marseille

3 Liturgical commemorations

3.1 Eastern Orthodoxy

3.2 Roman Catholicism3.3 Lutheranism

4 Conflation with the beggar Lazarus (of Lazarus and Dives)

5 Order of Saint Lazarus

6 Lazarus as Babalu Aye in Santería

7 In culture

8 Notes

9 References

The "Raising of Lazarus"[edit]Main article: Raising of Lazarus

Narrative[edit]

Raising Lazarus , Oil on Copper Plate, 1875, Carl Heinrich Bloch (Hope Gallery, Salt Lake City)

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The biblical narrative of the Raising of Lazarus is found in chapter 11 of the Gospel ofJohn.[9] Lazarus is introduced as a follower of Jesus, who lives in the town of Bethany near Jerusalem.[10] He is identified as the brother of the sisters Mary and Martha. Thesisters send word to Jesus that Lazarus, "he whom thou lovest," is ill.[11] Instead ofimmediately traveling to Bethany, according to the narrator, Jesus intentionally remains

where he is for two more days before beginning the journey.

When Jesus arrives in Bethany, he finds that Lazarus is dead and has already been inhis tomb for four days. He meets first with Martha and Mary in turn. Martha lamentsthat Jesus did not arrive soon enough to heal her brother and Jesus replies with thewell-known statement, "I am the resurrection, and the life: he that believeth in me,though he were dead, yet shall he live: And whosoever liveth and believeth in me shallnever die".[12] The narrator here gives the famous simple phrase, "Jesus wept".[13]

In the presence of a crowd of Jewish mourners, Jesus comes to the tomb. Over theobjections of Martha, Jesus has them roll the stone away from the entrance to thetomb and says a prayer. He then calls Lazarus to come out and Lazarus does so, still

wrapped in his grave-cloths. Jesus then calls for someone to remove the grave-cloths,and let him go.

The narrative ends with the statement that many of the witnesses to this event"believed in him." Others are said to report the events to the religious authorities inJerusalem.

The Gospel of John mentions Lazarus again in chapter 12. Six days before thePassover on which Jesus is crucified, Jesus returns to Bethany and Lazarus attends asupper that Martha, his sister, serves.[14] Jesus and Lazarus together attract theattention of many Jews and the narrator states that the chief priests consider havingLazarus put to death because so many people are believing in Jesus on account of thismiracle.[15]

The miracle of the raising of Lazarus, the longest coherent narrative in John aside fromthe Passion, is the climax of John's "signs". It explains the crowds seeking Jesus onPalm Sunday, and leads directly to the decision of Caiaphas and the Sanhedrin to killJesus.

It is notable that Lazarus is the only resurrected character in the Bible (besides himself)that Jesus personally refers to as "dead." The Daughter of Jairus, whom he resurrectedat another time, was said by Jesus to have been "sleeping."

A resurrection story that is very similar is also found in the controversial Secret Gospel

of Mark, although the young man is not named there specifically. Some scholarsbelieve that the Secret Mark version represents an earlier form of the canonical storyfound in John.

Depictions in art[edit]The Raising of Lazarus is a popular subject in religious art.[16] Two of the most famouspaintings are those of Michelangelo Merisi da Caravaggio (c. 1609) and Sebastiano delPiombo (1516). Among other prominent depictions of Lazarus are works byRembrandt, Van Gogh, Ivor Williams, and Lazarus Breaking His Fast by Walter Sickert.

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Wikimedia Commons hasmedia related to Resurrectionof Lazarus .

• Paintings of the Resurrection of Lazarus

••

The Resurrection of Lazarus . Byzantine icon, late 14th — early 15th century, (From theCollection of G. Gamon-Gumun, Russian museum)

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The Resurrection of Lazarus , Russian icon, 15th century, Novgorod school (StateRussian Museum, Saint Petersburg)

•

The Raising of Lazarus , Oil on canvas, c. 1517-1519, Sebastiano del Piombo (NationalGallery, London)

•

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The Raising of Lazarus , Oil on canvas, c. 1609, Michelangelo Merisi da Caravaggio (Museo Regionale, Messina)

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The Raising of Lazarus , 1630-1631, Rembrandt van Rijn (Los Angeles County Museumof Art, Los Angeles)

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The Raising of Lazarus , 1540-1545, Giuseppe Salviati

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The Raising of Lazarus (after Rembrandt), Oil on paper, 1890, Vincent van Gogh (VanGogh Museum, Amsterdam)

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The Raising of Lazarus , 1857, Léon Joseph Florentin Bonnat

Tomb of Lazarus in Bethany[edit]Main article: Tomb of Lazarus (al-Eizariya)

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Reputed tomb of Lazarus in al-Eizariya

The reputed first tomb of Lazarus at al-Eizariya in the West Bank (generally believed tobe the biblical Bethany) continues to be a place of pilgrimage to this day. SeveralChristian churches have existed at the site over the centuries. Since the 16th century,the site of the tomb has been occupied by the al-Uzair Mosque. The adjacent Roman

Catholic Church of Saint Lazarus, designed by Antonio Barluzzi and built between1952 and 1955 under the auspices of the Franciscan Order, stands upon the site ofseveral much older ones. In 1965, a Greek Orthodox church was built just west of thetomb.

The entrance to the tomb today is via a flight of uneven rock-cut steps from the street.As it was described in 1896, there were twenty-four steps from the then-modern streetlevel, leading to a square chamber serving as a place of prayer, from which more stepsled to a lower chamber believed to be the tomb of Lazarus.[17] The same descriptionapplies today.[18][19]

The first mention of a church at Bethany is in the late 4th century, but both the historian

Eusebius of Caesarea[20] (c. 330) and the Bordeaux pilgrim do mention the tomb ofLazarus. In 390 Jerome mentions a church dedicated to Saint Lazarus, called theLazarium . This is confirmed by the pilgrim Egeria in about the year 410. Therefore, thechurch is thought to have been built between 333 and 390.[21] The present-daygardens contain the remnants of a mosaic floor from the 4th-century church.[22] TheLazarium was destroyed by an earthquake in the 6th century, and was replaced by alarger church. This church survived intact until the Crusader era.

In 1143 the existing structure and lands were purchased by King Fulk and QueenMelisende of Jerusalem and a large Benedictine convent dedicated to Mary andMartha was built near the tomb of Lazarus. After the fall of Jerusalem in 1187, the

convent was deserted and fell into ruin with only the tomb and barrel vaulting surviving.By 1384, a simple mosque had been built on the site.[19] In the 16th century, theOttomans built the larger al-Uzair Mosque to serve the town's (now Muslim) inhabitantsand named it in honor of the town's patron saint, Lazarus of Bethany.[22]

Lazarus Tomb Bethany

According to the Catholic Encyclopedia of 1913, there were scholars who questionedthe reputed site of the ancient village (though this was discounted by theEncyclopedia's author):

Some believe that the present village of Bethany does not occ

scorp death

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