The sixth Sunday after Easter, in the Eastern Orthodox Calendar, commemorates the rather lengthy story found in John 9 — the healing of the man born blind. It seems to be a long allegory in nature, finishing up with the implied lesson:
“Jesus said, ‘For judgment I came into this world, that those who do not see may see, and that those who see may become blind‘”
Some of the Pharisees near him heard this, and they said to him, ‘Are we also blind?’
Jesus said to them, ‘If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”
In the story, Jesus, passing by, sees a man born blind. His disciples ask him a question that has troubled interpreters ever since:
“Rabbi, who sinned, this man or his parents, that he was born blind?”
For such a question even to be asked, there had to be a belief among some that the soul can exist before birth — before it is united with the body — and that the soul can “sin,” which then may affect the body at birth.
We find this notion in the apocryphal book Wisdom of Solomon (8:19-20):
παῖς δὲ ἤμην εὐφυὴς ψυχῆς τε ἔλαχον ἀγαθῆς,
μᾶλλον δὲ ἀγαθὸς ὢν ἦλθον εἰς σῶμα ἀμίαντον.
“For I was a clever child, and had a good spirit.
Rather, being good, I came into a body undefiled.”
We already know from his “Logos” doctrine that the writer of John shared some Hellenistic notions with Philo of Alexandria. One of Philo’s concepts was the pre-existence of souls. We find it, for example, in his On the Confusion of Tongues, XII:
“For this reason all the wise men mentioned in the books of Moses are represented as sojourners, for their souls are sent down from heaven upon earth as to a colony; and on account of their fondness for contemplation, and their love of learning, they are accustomed to migrate to the terrestrial nature.”
We find the notion also in Josephus, for example in his War of the Jews 8:5:
“The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies.”
Josephus attributes that view to the Essenes (2:8:)
“For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue for ever; and that they come out of the most subtle air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward.”
In any case, in the account given in John, Jesus says that the man was born blind neither due to his own sins nor those of his parents, but rather “that the works of God might be made manifest in him.” In other words, he is blind so that Jesus can use him to demonstrate the power of God.
Jesus uses a rather odd healing method here. He mixes his own spit with earth, rubs the wet clay mixture onto the blind man’s eyes, then tells him to go wash it off in the pool of Siloam. The man does so, then returns, able now to see. Similarly, In Mark 8:23 Jesus heals a blind man at Bethsaida by spitting on his eyes and laying his hands on him. In Mark 7:32-35 he heals a deaf man, and also cures his speech impediment by spitting on his tongue.
A rather typical example of the icon type for the Sunday of the Healing of the Blind Man — Κυριακή του τυφλού/Kyriake tou typhlou — is this one, from the 16th century and the Dionysiou Monastery on Mt. Athos in Greece:
The inscription is not difficult:
If we fill out the abbreviation and separate the words, it reads:
Ὁ ΧΡΙCΤΟC ΙΩΜΕΝΟC ΤΟΝ ΤΥΦΛΟΝ
Ho Khristos Iomenos Ton Typhlon
“Christ Heals the Blind [man]”
At left we see Jesus applying the wet clay to the blind man’s eyes:
And at right we see the blind man gaining his sight as he washes the clay from his eyes in the Pool of Siloam:
Note that the pool is represented in the form of a cruciform well, much as we see the well often depicted in icons of the Samaritan “Woman at the Well” story, commemorated on the Sunday preceding this one. In icons we often find this cross shape used for wells and pools, of course for symbolic reasons.
This icon type of Jesus healing the blind man completes the group of six Pascal (post-Easter) Sundays in the Eastern Orthodox liturgical calendar. The icon type following this one in that now completed liturgical sequence is that of the Ascension of Jesus.