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Mary Magdalen

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Mary Magdalen

"Mary Madeline" redirects here. For the American political activist, see Mary Matalin.
This article is about a biblical figure. For other uses, see Mary Magdalene (disambiguation).
Mary Magdalene
Warsaw
Disciple
Born Date unknown
Place unknown
Died Date unknown
Place: possibly Saint-Maximin-la-Sainte-Baume, Ephesus, Asia Minor [1]
Honored in Eastern Orthodoxy
Roman Catholic Church
Anglican Communion
Lutheranism
other Protestant churches
Bahá'í Faith
Feast July 22
Attributes

Western: alabaster box of ointment

Eastern: container of ointment (as a myrrhbearer), or holding a red egg (symbol of the resurrection); embracing the feet of Christ after the Resurrection
Patronage Apothecaries; Kawit, Cavite; Atrani, Italy; Casamicciola Terme, Ischia; contemplative life; converts; glove makers; hairdressers; penitent sinners; people ridiculed for their piety; perfumeries; pharmacists; reformed prostitutes; sexual temptation; tanners; women

Mary Magdalene (original Greek Μαρία ἡ Μαγδαληνή),[2] or Mary of Magdala and sometimes The Magdalene, is a religious figure in Christianity. She has been called the second-most important woman in the New Testament after Mary the mother of Jesus.[3] Mary Magdalene traveled with Jesus as one of his followers. She was present at Jesus' two most important moments: the crucifixion and the resurrection.[4] Within the four Gospels, the oldest historical record mentioning her name, she is named at least 12 times,[5] more than most of the apostles. The Gospel references describe her as courageous, brave enough to stand by Jesus in his hours of suffering, death and beyond.[3]

In the and that others earlier had possibly conferred on her.

Throughout the centuries there have been many extra-biblical speculations about her role before and after she met Jesus. These have included harlot, wife, mother, and secret lover.[4][5][9]

St. Mary Magdalene is considered by the Catholic, Orthodox, Anglican, and Lutheran churches to be a saint, with a feast day of July 22. Other Protestant churches honor her as a heroine in the faith. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers, the Orthodox equivalent of the Western Three Marys.

Identity: Marys in the New Testament


Mary was a very common name in New Testament times, held by a number of women in the canonical Gospels. The reception history of Mary Magdalene has been greatly affected by different interpretations as to which biblical references actually refer to her, beyond those where she is identified by the toponym "Magdalene". Historically, the Greek Orthodox church Fathers, as a whole, distinguished among what they believed to be three Marys:

In addition, there were Mary, the mother of James and Mary Salome.

In the four Gospels, St. Mary Magdalene is nearly always distinguished from other women named Mary by adding "Magdalene" (η Μαγδαληνή) to her name.

In the Gospel of John, St. Mary Magdalene is also referred to simply as "Mary" at least twice.[13] Gnostic writings use Mary, Mary Magdalene, or Magdalene.

St. Mary Magdalene's given name Μαρία (Maria) is usually regarded as a Latin form of Μαριὰμ (Mariam), which is the Greek variant used in the Septuagint for Miriam, the Hebrew name for Moses' sister. The name had become very popular during Jesus' time due to its connections to the ruling Hasmonean and Herodian dynasties.[14]

The "composite Magdalene" of the Middle Ages

It is almost universally agreed today that characterizations of her by the


The notion of Mary Magdalene being a repentant sinner can be traced at least as far back as Ephraim the Syrian in the fourth century, and became the norm in the Western church after the homily of Pope Gregory I ("Gregory the Great") in about 591. Gregory is one of the most influential and authoritative popes. In a famous series of sermons on Mary Magdalene, given in Rome,[18] he identified Magdalene not only with the anonymous sinner with the perfume in Luke's gospel, but also with Mary of Bethany, the sister of Martha and Lazarus; this interpretation is often called the "composite Magdalene" in modern scholarship. The seven devils removed from her by Jesus "morphed into the seven capital sins, and Mary Magdalene began to be condemned not only for lust but for pride and covetousness as well":[3]

She whom Luke calls the sinful woman, whom John calls Mary, we believe to be the Mary from whom seven devils were ejected according to Mark. And what did these seven devils signify, if not all the vices?

It is clear, brothers, that the woman previously used the unguent to perfume her flesh in forbidden acts. What she therefore displayed more scandalously, she was now offering to God in a more praiseworthy manner. She had coveted with earthly eyes, but now through penitence these are consumed with tears. She displayed her hair to set off her face, but now her hair dries her tears. She had spoken proud things with her mouth, but in kissing the Lord’s feet, she now planted her mouth on the Redeemer’s feet. For every delight, therefore, she had had in herself, she now immolated herself. She turned the mass of her crimes to virtues, in order to serve God entirely in penance.

— Pope Gregory the Great (homily XXXIII)[18]

The aspect of the repentant sinner became almost equally significant as the disciple in her persona as depicted in Western art and religious literature, fitting well with the great importance of penitence in medieval theology. In subsequent religious legend, Mary's story became conflated with that of St Mary of Egypt, another repentant prostitute who then lived as a hermit. With that, Mary’s image was, according to Susan Haskins, author of Mary Magdalene: Myth and Metaphor, “finally settled...for nearly fourteen hundred years,”[19] although in fact the most important late medieval popular accounts of her life describe her as a rich woman whose life of sexual freedom is purely for pleasure.[20]

The "composite Magdalene" was never accepted by the Eastern Orthodox churches, who saw only Mary the disciple, and believed that after the Resurrection she lived as a companion to the Virgin Mary. There was occasional resistance to the composite figure in the West. In 1518, on the brink of the Protestant Reformation, the leading French Renaissance humanist Jacques Lefèvre d'Étaples wrote arguing against the Western conflation of Mary Magdalene, Mary of Bethany and the unnamed sinner in Luke. There was a flurry of books and pamphlets, most opposing Lefèvre d'Étaples, but others supporting him. In 1521 his views were formally condemned by the theology faculty of the Sorbonne, and debate died down, overtaken by the larger issues raised by Martin Luther.[21] Although Protestant theologians and biblical commentators such as John Calvin generally rejected the composite Magdalene,[22] belief in it long survived the Reformation in much Protestant devotional literature, where the emphasis of depictions of Mary Magdalene continued to be on the penitent whose sins had been forgiven because of her love for Jesus.

From the 12th century Abbot Hugh of Semur (died 1109), Peter Abelard (died 1142), and Geoffrey of Vendome (died 1132) all referred to Mary Magdalene as the sinner who merited the title apostolarum apostola (Apostle to the Apostles), with the title becoming commonplace during the 12th and 13th centuries.[23] In 1969, during the papacy of Paul VI, the Vatican, without commenting on Pope Gregory's reasoning,[24] implicitly rejected it by separating Luke's sinful woman, Mary of Bethany, and Mary Magdala via the Roman Missal.[25]

Nevertheless, the reputation still lingers.[4] The misidentification of St. Mary Magdalene as a repentant prostitute was followed by many writers and artists into the 1990s. Even today it is promulgated by some secular groups. It is reflected in Martin Scorsese's film adaptation of Nikos Kazantzakis's novel The Last Temptation of Christ, in José Saramago's The Gospel According to Jesus Christ, Andrew Lloyd Webber's musical Jesus Christ Superstar, Mel Gibson's The Passion of the Christ, Jean-Claude La Marre's Color of the Cross and Hal Hartley's The Book of Life.

It was because of this association of St. Mary Magdalene having been a prostitute that she became the patroness of "wayward women", and Magdalene asylums became established to help "save" women from prostitution.[26]

New Testament sources

Primary sources about Mary Magdalene can be divided into canonical texts that are collected into the Christian New Testament and apocryphal texts that were left out from the Bible, being judged as heretical during the development of the New Testament canon. These apocryphal sources are usually dated from the end of the 1st to the early 4th century, all possibly written well after St. Mary's death. (The canonical gospels are often dated from the second half of the 1st century.)[27] In addition, the Gregorian figure of the composite Magdalen developed an elaborate literary and artistic tradition in the Middle Ages.

During Jesus' ministry

The four Gospels included in the New Testament have little to say about Mary Magdalene. With a single exception in the Gospel of Luke (and in Mark 16:9-11 not contained in earliest manuscripts and some other ancient witnesses), there is no mention of her in the Gospels until the crucifixion.[29]

After this, Jesus traveled about from one town and village to another. 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—and many others. These women were helping to support them out of their own means.

— Luke 8:1-3

According to


During the crucifixion

Main article: Women at the crucifixion
John 19:25

It is at the time of the crucifixion and resurrection that Mary Magdalene comes to the fore in the gospels. Uniquely among the followers of Jesus, she is specified by name (though not consistently by any one gospel) as a witness to three key events: Jesus' Galilee" standing at a distance. [Lk. 23:49]]

After the crucifixion

Mark 16:1

In listing witnesses who saw where Jesus was buried by Anointing of Jesus, and his remarks then, was one of the arguments used in favour of the "composite Magdalen".

At the resurrection

John 20:1

In Mark, Matthew, and John, Mary Magdalene is first witness to the Luke 24 the resurrection is announced to the women at the tomb by "two men in clothes that gleamed like lightning" who suddenly appeared next to them.

After the resurrection

Matthew 28:9, Mary Magdalene is with the other women returning from the empty tomb when they all see the first appearance of Jesus.

The first actual appearance by Jesus that Luke mentions is later that day, when Cleopas and an unnamed disciple walked with a fellow traveler they later realized was Jesus. 1 Cor 15:1. Instead, Paul writes that Jesus "appeared to Peter, and then to the Twelve".

The Gospel of John [11:1-45]] [12:1-8]] and the Gospel of Luke [10:38-42]] also mention "Mary of Bethany", the sister of Lazarus and Martha. Mary and Martha are among the most familiar sets of sisters in the Bible. Both Luke and John describe them as friends of Jesus. Luke's story, though only four verses long, has been a complex source of inspiration, interpretation, and debate for centuries. John's account, which says the sisters had a brother named Lazarus, spans seventy verses.[32]

Among the women who are specifically named in the New Testament of the Bible, Mary Magdalene’s name is one of the most frequently found. In Matthew 27:56, the author names three women in sequence: “Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.” In the Gospel of Mark, the author lists a group of women three times, and each time, Mary Magdalene’s name appears first. Finally, in the Gospel of Luke, as already remarked, the author enumerates the women who reported the tomb visit, writing that, “It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them,” which once again places Mary Magdalene at the head of the list.

According to Carla Ricci,[33] “The place she [Mary Magdalene] occupied in the list cannot be considered fortuitous,” because over and over Mary Magdalene’s name is placed at the head of specifically named women, indicating her importance. The significance of this is further strengthened when one examines the lists of the named apostles. In Luke, the author writes that Jesus “took Peter, John and James.” Ricci[33] writes that because Peter occupies the first position in the list, that place can be considered the position of highest importance. As a result, it can be argued that Mary Magdalene must have held a very central position among the followers of Jesus, whether as disciple or in some other capacity.

After her first report to the named apostles that Jesus was risen, Mary Magdalene disappears from the New Testament. She is not mentioned in the Acts of the Apostles, and her fate remains undocumented.

Development of the composite Magdalene

In art

The early notion of Mary Magdalene as a sinner and adulteress was reflected in Western medieval Christian art, where she was the most commonly depicted female figure after the Virgin Mary. She may be shown either as very extravagantly and fashionably dressed, unlike other female figures wearing contemporary styles of clothes, or alternatively as completely naked but covered by very long blonde or reddish-blonde hair. The latter depictions represent the Penitent Magdalen, who according to medieval legend (details in next section) had spent a period of repentance as a desert hermit after leaving her life as a follower of Jesus. Her story became conflated in the West with that of Saint Mary of Egypt, a 4th-century prostitute turned hermit, whose clothes wore out and fell off in the desert.[34] In medieval depictions Mary's long hair entirely covers her body and preserves her modesty (supplemented in some German versions such as one by Tilman Riemenschneider by thick body hair), but from the 16th century some depictions, like those by Titian, show part of her naked body, the amount of nudity tending to increase in successive periods. Even if covered, she often wears only a drape pulled around her, or an undergarment. In particular, Mary is often shown naked in the legendary scene of her "Elevation", where she is sustained in the desert by angels who raise her up and feed her heavenly manna, as recounted in the Golden Legend (quoted below).[35]

Mary Magdalene at the foot of the cross during the Crucifixion appears in an 11th-century English manuscript "as an expressional device rather than a historical motif", intended as "the expression of an emotional assimilation of the event, that leads the spectator to identify himself with the mourners".[36] Other isolated depictions occur, but from the 13th century additions to the Virgin Mary and John as the spectators at the Crucifixion become more common, with Mary Magdalene as the most frequently found, either kneeling at the foot of the cross clutching the shaft, sometimes kissing Christ's feet, or standing, usually at the left and behind Mary and John, with her arms stretched upwards towards Christ in a gesture of grief, as in a damaged painting by Cimabue in the upper church at Assisi of c.1290. A kneeling Magdalene by Giotto in the Scrovegni Chapel (c. 1305) was especially influential.[37] As Gothic painted crucifixions became crowded compositions the Magdalene became a prominent figure, with a halo and identifiable by her long unbound blonde hair, and usually a bright red dress. As the swooning Virgin Mary became more common, generally occupying the attention of John, the unrestrained gestures of Magdalene increasingly represented the main display of the grief of the spectators.[38]

Mary Magdalene is usually shown with long flowing hair, which she wears down over her shoulders, and may use either to cover her nakedness in the desert, or to dry Jesus's feet after washing them. The other women of the New Testament in these same depictions ordinarily have dark hair beneath a scarf, following contemporary standards of propriety by hiding their hair beneath headdresses or kerchiefs. Long hair was only worn loose in public by either prostitutes or (by the end of the Middle Ages) noblewomen; working and middle-class women were normally expected to keep their hair covered or at least bound up, with exceptions for festive occasions, in particular brides on their wedding day.

According to Robert Kiely, "No figure in the Christian Pantheon except Jesus, the Virgin Mary, and John the Baptist has inspired, provoked, or confounded the imagination of painters more than the Magdalene".[39] Apart from the Crucifixion, Mary was often shown in scenes of the Passion of Jesus, when mentioned in the Gospels, such as the Crucifixion, Christ Carrying the Cross and Noli me Tangere, but usually omitted in other scenes showing the Twelve Apostles, such as the Last Supper. As Mary of Bethany, she is shown as present at the Resurrection of Lazarus, her brother, and in the scene with Jesus and her sister Martha, which began to be depicted often in the 17th century, as in Christ in the House of Martha and Mary by Velázquez.[40]

Medieval legends

Between the time of Pope Gregory I (590-604 AD), until Jacobus de Voragine's Golden Legend and Jacques Lefèvre d'Étaples (Concerning Mary Magdalene) in 1519 AD, various versions of the Legend of Mary Magdalene circulated in the south of France and Germany. Odo of Cluny wrote a version in the 900s AD that described Mary's family as nobility,[41] and in the Golden Legend they are magnates of royal descent, lords of Bethany and owning much property in Jerusalem. Her sinning is entirely non-commercial:
...Magdalene abounded in riches, and because delight is fellow to riches and abundance of things; and for so much as she shone in beauty greatly, and in riches, so much the more she submitted her body to delight, and therefore she lost her right name, and was called customably a sinner.[42]

Most of the later legends speak of a Mary who after the Ascension of Jesus lived as a hermit in a cave for thirty years, communicating with angels.[43] Single "portrait" figures of the Magdalene typically depicted her as the "Penitent Magdalene" in this period of her life (see above). In the words of William Caxton's English translation of the Golden Legend:

...the blessed Mary Magdalene, desirous of sovereign contemplation, sought a right sharp desert, and took a place which was ordained by the angel of God, and abode there by the space of thirty years without knowledge of anybody. In which place she had no comfort of running water, ne solace of trees, ne of herbs. And that was because our Redeemer did do show it openly, that he had ordained for her refection celestial, and no bodily meats. And every day at every hour canonical she was lifted up in the air of angels, and heard the glorious song of the heavenly companies with her bodily ears. Of which she was fed and filled with right sweet meats, and then was brought again by the angels unto her proper place, in such wise as she had no need of corporal nourishing.[44]

The elaborately detailed (and conflicting) legends that brought Mary to Western Europe after Jesus's life on earth were very widely accepted in the Western church,[45] though not at all by Eastern Orthodoxy, which had her retiring with the Virgin Mary, and dying in Ephesus. In the Golden Legend the "right sharp desert" where Mary retires to repent is located near Aix-en-Provence in the South of France.[46] These legends are covered in the section below on the Roman Catholic tradition.

New Testament Apocrypha and Gnostic texts

In apocryphal texts, she is portrayed as a visionary and leader of the early movement whom Jesus loved more than he loved the other disciples.[47] Several Gnostic gospels, such as the Gospel of Mary, written in the early 2nd century, see Mary as the special disciple of Jesus who has a deeper understanding of his teachings and is asked to impart this to the other disciples.

Several Gnostic writings, usually dated to 2nd and 3rd centuries, paint a drastically different picture of Mary Magdalene from that of the canonical Gospels. In Gnostic writings Mary Magdalene is seen as one of the most important of Jesus' disciples whom he loved more than the others. The Gnostic Gospel of Philip names Mary Magdalene as Jesus' companion. Gnostic writings describe tensions and jealousy between Mary Magdalene and other disciples, especially Peter.

Gospel of Mary

Main article: Gospel of Mary

In her introduction in The Complete Gospels, Karen King names the manuscripts available for the Gospel of Mary. She writes that only three fragmentary manuscripts are known to have survived into the modern period, two 3rd-century fragments (P. Rylands 463 and P. Oxyrhynchus 3525) published in 1938 and 1983, and a longer 5th-century Coptic translation (Berolinensis Gnosticus 8052,1) published in 1955.[48]

First discovered in 1896, the Gospel of Mary exalts Mary Magdalene over the male disciples of Jesus. The Gospel of Mary provides important information about the role of women in the early church,[48] although it is missing six pages from the beginning, and four from the middle.[49] It is usually dated to about the same period as that of the Gospel of Philip.

The identity of "Mary" appearing as the main character in this Gospel is sometimes disputed, but she is generally regarded to be Mary Magdalene. The Gospel of Mary presents her as one of the disciples, says she has seen a private vision from the resurrected Jesus[50] and describes it to other disciples:

Peter said to Mary, "Sister we know that the Savior loved you more than the rest of woman. Tell us the words of the Savior which you remember which you know, but we do not, nor have we heard them". Mary answered and said, "What is hidden from you I will proclaim to you". And she began to speak to them these words: "I", she said, "I saw the Lord in a vision and I said to Him, Lord I saw you today in a vision".[49]

Almost all of Mary's vision is within the lost pages.

When Mary had said these things, she fell silent, since it was up to this point that the Savior had spoken to her.[51]

Mary is then confronted by Andrew and Peter, who do not take for granted what she says, because she is a woman:

"Did he then speak secretly with a woman, in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?" Then Mary grieved and said to Peter, "My brother Peter, what do you think? Do you think that I thought this up myself in my heart or that I am lying concerning the Savior?"[49]

Mary is defended by Levi:

"But if the Savior made her worthy, who are you to reject her? Surely the Savior knew her very well. For this reason he loved her more than us".[49]

The repeated reference in the Gnostic texts of Mary as being loved by Jesus more than the others has been seen as supporting the theory that the Beloved Disciple in the canonical Gospel of John was originally Mary Magdalene, before being later redacted in the Gospel.

Gospel of Philip

Main article: Gospel of Philip

There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. His sister,[54] his mother and his companion were each a Mary.[52]

Others' irritation from the love and affection presented by Jesus to Mary Magdalene is claimed in the apocryphal Gospel of Philip. The text is badly fragmented, and speculated but unreliable additions are shown in brackets:

And the companion of the saviour was Mary Magdalene. Christ loved Mary more than all the disciples, and used to kiss her often. The rest of the disciples were offended by it and expressed disapproval. They said to him, "Why do you love her more than all of us?" The Saviour answered and said to them, "Why do I not love you like her?"[52]

Gospel of Thomas

Main article: Gospel of Thomas

Gospel of Thomas, usually dated to the late 1st or early 2nd century, was also among the finds in the Nag Hammadi library in 1945.[55] It has two short references to a "Mary", generally regarded as Mary Magdalene. The latter of the two describes the sentiment towards female members of the early Gnostics:

Simon Peter said to them: Let Mary go forth from among us, for women are not worthy of the life. Jesus said: Behold, I shall lead her, that I may make her male, in order that she also may become a living spirit like you males. For every woman who makes herself male shall enter into the kingdom of heaven.[55]

When the Gospel of Thomas was written, people commonly assumed that men were superior to women, an attitude consistent with the historical context.[56][56]

The manuscript gives 114 "secret teachings" of Jesus. Mary is mentioned briefly in saying 21. Here, Mary asks Jesus, "Whom are your disciples like?" Jesus responds, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and to give it back to them". Following this, Jesus continues his explanation with a parable about the owner of a house and a thief, ending with the common rhetoric, "Whoever has ears to hear let him hear".

Pistis Sophia

Main article: Pistis Sophia

Pistis Sophia, possibly dating as early as the 2nd century, is the best surviving of the Gnostic writings.[57] Pistis Sophia presents a long dialog with Jesus in the form of his answers to questions from his disciples. Of the 64 questions, 39 are presented by a woman who is referred to as Mary or Mary Magdalene. Jesus says of Mary:

"Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren".[57]

There is also a short reference to a person named "Martha" among the disciples, possibly the same person who is named as the sister of Mary of Bethany.

In historical fiction

Edgar Saltus's historical fiction novel Mary Magdalene: A Chronicle (1891) depicts her as a heroine living in a castle at Magdala, who moves to Rome becoming the "toast of the tetrarchy", telling John The Baptist she will "drink pearls... sup on peacock's tongues".[58][59]

Ki Longfellow's novel The Secret Magdalene (2005) draws on the Gnostic gospels and other sources to portray Mary as a brilliant and dynamic woman who studies at the fabled library at Alexandria, and shares her knowledge with Jesus.[60]

Religious views

Eastern Orthodox tradition


The Eastern Orthodox Church maintains that Mary Magdalene, distinguished from Mary of Bethany and the "sinful woman" who anoints Jesus in Luke, [Lk 7:36–50]] had been a virtuous woman all her life, even before her conversion. They have never celebrated her as a penitent. This view finds expression both in her written life (βίος or vita) and in the liturgical service in her honor that is included in the Menaion and performed on her annual feast-day. There is a tradition that Mary Magdalene led so chaste a life that the devil thought she might be the one who was to bear Christ into the world, and for that reason he sent the seven demons to trouble her.

Mary Magdalene is honored as one of the first witnesses of the Resurrection of Jesus, and received a special commission from him to tell the Apostles of his resurrection. [Jn 20:11–18]] She is often depicted on icons bearing a vessel of ointment, not because of the anointing by the "sinful woman", but because she was among those women who brought ointments to the tomb of Jesus. For this reason, she is called a Myrrhbearer.

According to Eastern traditions, she retired to Ephesus with the Theotokos (Mary, the Mother of God) and there she died. Her relics were transferred to Constantinople in 886 and are preserved there.

Apostle to the Apostles

Mary Magdalene was recognized by early church fathers as "the apostle to the apostles" since, according to gospel narratives, she was the one who "stood in the presence of the risen Jesus and went to tell the other disciples the news of the resurrection”.[61]

Matthew 28:11 as evidence for his proposition.

According to Harvard theologian

Asbury Theological Seminary Bible scholar Ben Witherington III confirms the New Testament account of Mary Magdalene as historical: "Mary was an important early disciple and witness for Jesus".[63] He continues, "There is absolutely no early historical evidence that Mary's relationship with Jesus was anything other than that of a disciple to her Master teacher".

In his apostolic letter Mulieris Dignitatem ("On the dignity and vocation of women", part 67-69) dated 15 August 1988, Pope John Paul II dealt with the Easter events in relation to the women being present at the tomb after the Resurrection, in a section entitled 'First Witness of the Resurrection':

The women are the first at the tomb. They are the first to find it empty. They are the first to hear 'He is not here. He has risen, as he said.' [Mt 28:6]] They are the first to embrace his feet. [cf. Mt 28:9]] The women are also the first to be called to announce this truth to the Apostles. [Mt 28:1-10]] [Lk 24:8-11]] The Gospel of John (cf. also

On 23 July 2006 Pope Benedict XVI spoke about Mary Magdalene in his address before the Angelus, referring to her as "a disciple of the Lord who plays a lead role in the Gospels". "The story of Mary of Magdala reminds us all of a fundamental truth", Benedict said. "A disciple of Christ is one who, in the experience of human weakness, has had the humility to ask for his help, has been healed by him and has set out following closely after him, becoming a witness of the power of his merciful love that is stronger than sin and death".[65]

Darrell Bock takes the view that Mary Magdalene was not singled out, but was part of a group of women who shared the honour, that for Hippolytus "she was one of a few apostles", stating the term did not originate with Hippolytus.[66]

Roman Catholic tradition


Gregory of Tours, writing in Tours in the 6th century,[67] supported the tradition of the eastern Church that she retired to Ephesus, with no mention of any connection to Gaul. But for most of the Middle Ages the Western church believed that after her peiod as a disciple of Jesus Mary Magdalene had travelled to the south of France, and died there.

How a cult of St. Mary Magdalene first arose in Provence has been summed up by Victor Saxer[68] in the collection of essays in La Magdaleine, VIIIe – XIIIe siècle[69] and by Katherine Ludwig Jansen, drawing on popular devotions, sermon literature and iconology.[70] In Provence, Mary is said to have spent her last years alone in the wilderness, fasting and engaging in acts of penitential self-discipline, behavior that was rewarded with experiences of ecstatic union with the divine. Depictions of the Penitent Magdalen became enormously popular in preaching and art (see above).[71]

St. Mary Magdalene's relics were first venerated at the Abbey of la Madaleine, Vézelay in Burgundy from about 1050.[72] Jacobus de Voragine gives the common account of the transfer of the relics of Mary Magdalene from her sepulchre in the oratory of Saint Maximin at Aix-en-Provence to the newly founded Vézelay;[73] the transportation of the relics is entered as undertaken in 771 by the founder of the abbey, identified as Gerard, duke of Burgundy.[74] The earliest mention of this episode is the notice of the chronicler Sigebert of Gembloux (died 1112), who asserts that the relics were removed to Vézelay through fear of the Saracens. There is no record of their further removal to the other St-Maximin; a casket of relics associated with Magdalene remains at Vézelay.

On September 9, 1279, a purported burial of Mary Magdalene was discoved at Saint-Maximin-la-Sainte-Baume, Provence, which gradually displaced Vézelay in popularity and acceptance. This cult attracted such throngs of pilgrims that the earlier shrine was rebuilt as the great basilica from the mid-13th century, one of the finest Gothic churches in the south of France.

The competition between the Cluniac Benedictines of Vézelay and the Dominicans of Saint-Maxime occasioned a rash of miraculous literature supporting the one or the other site. Jacobus de Voragine, compiling his Golden Legend before the competition arose, characterized Mary Magdalene as the emblem of penitence, washing the feet of Jesus with her copious tears following the "composite" figure, protectress of pilgrims to Jerusalem, daily lifting by angels at the meal hour in her fasting retreat and many other miraculous happenings in the genre of Romance, ending with her death in the oratory of Saint Maximin, all disingenuously claimed to have been drawn from the histories of Hegesippus and of Josephus.


The French tradition of Saint Lazarus of Bethany is that Mary, her brother Lazarus, and Maximinus, one of the Seventy Disciples and some companions, expelled by persecutions from the Holy Land, traversed the Mediterranean in a frail boat with neither rudder nor mast and landed at the place called Saintes-Maries-de-la-Mer near Arles. Mary Magdalene came to Marseille and converted the whole of Provence. Magdalene is said to have retired to a cave on a hill by Marseille, La Sainte-Baume ("holy cave" baumo in Provençal), where she gave herself up to a life of penance for thirty years. When the time of her death arrived she was carried by angels to Aix and into the oratory of Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin.

According to another legend, on the way they were shipwrecked on the island of Malta, where Dingli, Rabat, Madliena (Maltese for Magdalene), and Valletta all have chapels or other dedications. Madliena in Gozo also had a chapel dedicated to St. Mary Magdalene, but this was demolished.

In 1279, when Charles II, King of Naples, erected a Dominican convent at La Sainte-Baume, the shrine was found intact, with an explanatory inscription stating why the relics had been hidden.

During the Counter Reformation and Baroque periods (late 16th and 17th centuries), the cult of Mary Magdalene saw a great, new popularity as the Catholic Church publicized her as an attractive, persuasive model of repentance and reform, in keeping with the goals of the reform Council of Trent (1545–63). Numerous works of art and theater featuring the tearful penitent Magdalene appeared in the 17th century.[75] As part of this new attention to the cult of the Magdalene, in 1600, her relics were placed in a sarcophagus commissioned by Pope Clement VIII, the head being placed in a separate reliquary. The relics and free-standing images were scattered and destroyed at the Revolution. In 1814, the church of La Sainte-Baume, also wrecked during the Revolution, was restored. In 1822, the grotto was consecrated afresh. The head of the saint now lies there and has been the centre of many pilgrimages.

The traditional Roman Catholic feast day dedicated to St. Mary Magdalene celebrated her position as a penitent. The Magdalene became a symbol of repentance for the vanities of the world to various sects. In 1969, the Catholic Church allegedly admitted what critics had been saying for centuries: Magdalene's standard image as a reformed prostitute is not supported by the text of the Bible. They reportedly have revised the Roman Missal and the Roman Calendar, and now neither of those documents mention Mary Magdalene as a repentant sinner of ill repute.[76] St. Mary Magdalene was the patron of Magdalen College, Oxford, and Magdalene College, Cambridge (both colleges pronounce her name as "maudlin"). In contrast, her name was also used for the Magdalen Asylum, institutions for "fallen women".

Protestant tradition


Protestants honor her as a disciple and friend of Jesus.[77] Anglican Christians revere her as a saint and may call upon her for intercession.[78] The Evangelical Lutheran Church in America honors Mary Magdalene on July 22 as a Lesser Festival.[79]

Easter Egg tradition

For centuries, it has been the custom of many Christians to share dyed and painted eggs, particularly on Easter Sunday. The eggs represent new life, and Christ bursting forth from the tomb. Among Eastern Orthodox Christians this sharing is accompanied by the proclamation "Christ is risen!"

One tradition concerning Mary Magdalene says that, following the death and resurrection of Jesus, she used her position to gain an invitation to a banquet given by the Roman Emperor Tiberius. When she met him, she held a plain egg in her hand and exclaimed, "Christ is risen!" The Emperor laughed, and said that Christ rising from the dead was as likely as the egg in her hand turning red while she held it. Before he finished speaking, the egg in her hand turned a bright red, and she continued proclaiming the Gospel to the entire imperial house.[80]

Another version of this story can be found in popular belief, mostly in Greece. It is believed that after the Crucifixion, Mary Magdalene and the Virgin Mary put a basket full of eggs at the foot of the cross. There, the eggs were painted red by the blood of the Christ. Then, Mary Magdalene brought them to Tiberius Caesar.

Bahá'í tradition


There are many references to Mary Magdalene in the sacred writings of the Bahá'í Faith, where she enjoys an exalted status as a heroine of faith and the "archetypal woman of all cycles".[81] `Abdu'l-Bahá, the son of the founder of the religion, said that she was "the channel of confirmation" to Jesus' disciples, a "heroine" who "re-established the faith of the apostles" and was "a light of nearness in his kingdom".[82] `Abdu'l-Bahá also wrote that "her reality is ever shining from the horizon of Christ", "her face is shining and beaming forth on the horizon of the universe forevermore" and that "her candle is, in the assemblage of the world, lighted till eternity".[83] `Abdu'l-Bahá considered her to be the supreme example of how women are completely equal with men in the sight of God and can at times even exceed men in holiness and greatness.[84] Indeed he claimed that she surpassed all the men of her time,[85] and that "crowns studded with the brilliant jewels of guidance" were upon her head.[86]

The Bahá'í writings also expand upon the scarce references to her life in the canonical Gospels, with a wide array of extra-canonical stories about her and sayings which are not recorded in any other extant historical sources. `Abdu'l-Bahá claimed that Mary traveled to Rome and spoke before the Emperor Tiberius, which is presumably why Pilate was later recalled to Rome for his cruel treatment of the Jews (a tradition also attested to in the Eastern Orthodox Church).[87] According to the memoirs of Juliet Thompson, `Abdu'l-Bahá also compared Mary to Juliet, one of his most devoted followers, claiming that she even physically resembled her and that Mary Magdalene was Juliet Thompson's "correspondence in heaven".

Bahá'ís have noted parallels between Mary Magdalene and the Babí heroine-poetess Tahirih. The two are similar in many respects, with Mary Magdalene often being viewed as a Christian antecedent of the latter, while Tahirih in her own right could be described as the spiritual return of the Magdalene; especially given their common, shared attributes of "knowledge, steadfastness, courage, virtue and will power", in addition to their importance within the religious movements of Christianity and the Bahá'í Faith as female leaders.[88]

Speculations

Name

The name Mary occurs numerous times in the New Testament. There are several people named Mary in the Gospels. There also are several unnamed women who seem to share characteristics with Mary Magdalene. At different times in history, Mary Magdalene has been confused or misidentified with almost every woman in the four Gospels, except the mother of Jesus.

"Beloved Disciple" in the Gospel of John

Main article: Beloved Disciple

A group of scholars, the most familiar of whom is Elaine Pagels, have suggested that Mary Magdalene was a leader of the early Church. These scholars have even suggested that Mary might even be the unidentified "Beloved Disciple" to whom the Gospel of John is ascribed.[11]

Raymond E. Brown suggests that to make this claim and maintain consistency with scriptures, Mary's separate existence in the two common scenes with the Beloved Disciple [Jn 19:25-27]] [20:1-11]] were modifications hastily added later to give validity to the gospel in the late 2nd century. Both scenarios contain internal inconsistencies, possibly stemming from rough editing to make Mary Magdalene and the Beloved Disciple appear as different persons.[89]

Conflation with Mary of Bethany

Main article: Mary of Bethany

In the Roman Catholic "composite" tradition, Mary of Bethany was identified with Mary Magdalene.[90] In Eastern Orthodox and many Protestant traditions, they always were considered separate persons.[91]

"Mary of Bethany" is just referred to as "Mary" both in 20:16

The Gnostic texts commonly refer to Mary Magdalene as Mary.[93]

Betrothed to John the Evangelist

The monk and historian Domenico Cavalca (c. 1270-1342), citing Jerome, suggested that Mary Magdalene was betrothed to St John the Evangelist: "I like to think that the Magdalene was the spouse of John, not affirming it... I am glad and blythe that St Jerome should say so".[94] They were sometimes thought to be the couple at the Wedding at Cana, though the Gospel accounts say nothing of the ceremony being abandoned. The Dominican friar Jacobus de Voragine (c. 1230–1298) in his Golden Legend dismisses talk of John and Mary being betrothed and that John had left his bride at the altar to follow Jesus.[95]

In 1449 King René d'Anjou gave to Angers Cathedral the amphora from Cana in which Jesus changed water to wine, acquiring it from the nuns of Marseilles, who told him that Mary Magdalene had brought it with her from Judea, relating to the legend where she was the jilted bride at the wedding following John the Evangelist received his calling from Jesus.[96]

A virgin after the Resurrection of Jesus Christ

Ambrose (De virginitate 3,14; 4,15) and John Chrysostom (Matthew, Homily 88) have suggested that Mary Magdalene was a virgin after the Resurrection of Jesus Christ.

Relationship with Jesus

Gnostic texts

The Gospel of Philip depicts Mary as Jesus' Koinōnos (κοινωνός), a Greek term indicating a "close friend" or "companion".[97] Mary Magdalene is mentioned as one of three Marys "who always walked with the Lord" and as his companion (Philip 59.6-11). The work also says that the Lord loved her more than all the disciples, and used to kiss her often (63.34-36).[47] Author John Dickson argues that it was common in early Christianity to kiss a fellow believer by way of greeting, [1 Pet. 5:14]] thus such kissing would have no romantic connotations.[98] Kripal writes that "the historical sources are simply too contradictory and simultaneously too silent" to make absolute declarations regarding Jesus' sexuality.[99] Bart Ehrman concludes that historical evidence tells us nothing at all about Jesus' sexuality—"certainly nothing to indicate that Jesus and Mary had a sexual relationship of any kind". Ehrman (a scholar of the Greek New Testament and Early Christianity) says that the question people ask him most often is whether Mary Magdalene and Jesus of Nazareth married each other? His answer: "It is not true that the Dead Sea Scrolls contained Gospels that discussed Mary and Jesus. (...) Nor is it true that the marriage of Mary and Jesus is repeatedly discussed in the Gospels that didn't make it into the New Testament. In fact, it is never discussed at all—never even mentioned, not even once. (...) It is not true that the Gospel of Philip calls Mary Jesus' spouse".[100]

Medieval dualism


The 13th-century Cistercian monk and chronicler Peter of Vaux de Cernay claimed it was part of Catharist belief that the earthly Jesus Christ had a relationship with Mary Magdalene, described as his concubine. Quote: "Further, in their secret meetings they said that the Christ who was born in the earthly and visible Bethlehem and crucified at Jerusalem was 'evil', and that Mary Magdalene was his concubine – and that she was the woman taken in adultery who is referred to in the Scriptures; the 'good' Christ, they said, neither ate nor drank nor assumed the true flesh and was never in this world, except spiritually in the body of Paul. I have used the term 'the earthly and visible Bethlehem' because the heretics believed there is a different and invisible earth in which – according to some of them – the 'good' Christ was born and crucified".[101]

A document, possibly written by Ermengaud of Béziers, undated and anonymous and attached to his Treatise against Heretics,[102] makes a similar statement.[103]

Also they [the Cathars] teach in their secret meetings that Mary Magdalene was the wife of Christ. She was the Samaritan woman to whom He said, "Call thy husband". She was the woman taken into adultery, whom Christ set free lest the Jews stone her, and she was with Him in three places, in the temple, at the well, and in the garden. After the Resurrection, He appeared first to her.[104]

See also

Christianity portal

References

Sources

  • Jacobus de Voragine
  • Johnston, Barbara, "Sacred Kingship and Royal Patronage in the La Vie de la Magdalene: Pilgrimage, Politics, Passion Plays, and the Life of Louise of Savoy" (Florida State, R. Neuman, Dissertation, PDF, 88-93
  • Witcombe, Christopher L. C. E., The Chapel of the Courtesan and the Quarrel of the Magdalens, JSTOR

Further reading

  • Acocella, Joan. "The Saintly Sinner: The Two-Thousand-Year Obsession with Mary Magdalene". The New Yorker, February 13 & 20, 2006, p. 140–49. Prompted by controversy surrounding Dan Brown's The Da Vinci Code.
  • Brock, Ann Graham. Mary Magdalene, The First Apostle: The Struggle for Authority. Cambridge, Massachusetts: Harvard University Press, 2003. ISBN 0-674-00966-5. Discusses issues of apostolic authority in the gospels and the Gospel of Peter the competition between Peter and Mary, especially in chapter 7, "The Replacement of Mary Magdalene: A Strategy for Eliminating the Competition".
  • Burstein, Dan, and Arne J. De Keijzer. Secrets of Mary Magdalene. New York: CDS Books, 2006. ISBN 1-59315-205-1.
  • De Boer Esther A., Mary Magdalene, beyond the Myth (SCM Press London, 1997).
  • Jurgen Moltmann and E. Moltmann-Wendel, Humanity in God (London: SCM, 1984).
  • Jansen, Katherine Ludwig. The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton, N.J.: Princeton University Press, 2000. ISBN 0-691-05850-4.
  • ISBN 0-226-45381-2.
  • Pearson, Birger A. "Did Jesus Marry?". Bible Review, Spring 2005, pp 32–39 & 47. Discussion of complete texts.
  • Picknett, Lynn, and Clive Prince. The Templar Revelation. New York: Simon & Schuster, 1997. ISBN 0-593-03870-3. Presents a hypothesis that Mary Magdalene was a priestess who was Jesus' partner in a sacred marriage.
  • Shoemaker, Stephen J. "Rethinking the ‘Gnostic Mary’: Mary of Nazareth and Mary of Magdala in Early Christian Tradition". in Journal of Early Christian Studies, 9 (2001) pp 555–595.
  • Thiering, Barbara. Jesus the Man: Decoding the Real Story of Jesus and Mary Magdalene. New York: Simon & Schulster (Atria Books), 2006. ISBN 1-4165-4138-1.
  • Wellborn, Amy. De-coding Mary Magdalene: Truth, Legend, and Lies. Huntington, Indiana: Our Sunday Visitor, 2006. ISBN 1-59276-209-3. A straightforward accounting of what is well-known of Mary Magdalene.

External links

  • La Sainte Baume (France) : where she spent the last 30 years of her life

  • "Saint Mary Magdalene". Encyclopædia Britannica Online.
  • The Life of St. Mary Magdalene: Saint of the Christian Church
  • St Mary Magdalene, Catholic Encyclopaedia 1911
  • Convent of Saint Mary Magdalene
  • Legends of Mary Magdalene
  • Miriam/Myriam M'Gadola: Mary Magdalene
  • Articles and more than 40 Paintings
  • Early Christian Writings: Gospel of Mary
  • Gospel of Mary Magdalene
  • DMOZ
  • in respect to Mary Magdalene
  • Myths and legends of Mary Magdalene

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