Mary Magdalene

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This article is about the disciple of Jesus. For other uses, see Mary Magdalene (disambiguation).
Saint Mary Magdalen
Mary Magdalene at the foot of the Cross
West: Penitent East: Myrrhbearer and Equal of the Apostles
Born1st century AD
Magdala?
Died1st century AD
Ephesus, Asia Minor or Marseilles, France[1]
Venerated inRoman Catholic

Eastern Orthodox

Anglican
FeastJuly 22
AttributesWestern: alabaster box of ointment, long hair, at the foot of the cross[2] Eastern: container of ointment (as a myrrhbearer), or holding a red egg (symbol of the resurrection); embracing the feet of Christ after the Resurrection
Patronageapothecaries; 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[2]

Saint Mary Magdalen or Mary Magdalene is described, both in the canonical New Testament and in the New Testament apocrypha, as a devoted disciple of Jesus. She is considered by the Roman Catholic, Eastern Orthodox, and Anglican churches to be a saint, with a feast day of July 22. She is also commemorated by the Lutheran Church with a festival on the same day. The Orthodox Church also commemorates her on the Sunday of the Myrrhbearers, which is the second Sunday after Pascha (Easter).

Mary Magdalene's name may identify her as "of Magdala"—the town some believe she came from, on the western shore of the Sea of Galilee—and thus distinguishes her from the other Marys referred to throughout the New Testament.

The life of the historical Mary Magdalene is the subject of ongoing debate, while the less-obscure development of the "penitent Magdalene" as the most beloved medieval female saint after Mary, both as an exemplar for the theological discussion of penitence and a social parable for the position and custody of women,[3] provides matter for the social historian and the history of ideas.

New Testament references

Noli me Tangere by Hans Holbein the Younger.

In Luke 8:2–3 Mary Magdalene is mentioned as one of the women who "ministered to Him [Jesus] of their substance." The same passage also refers briefly to an act of exorcism performed on her, on an occasion when seven demons were cast out. These women, who earlier "had been healed of evil spirits and infirmities." later accompanied Jesus on his last journey to Jerusalem (Matthew 27:55; Mark 15:41; Luke 23:55) and were witnesses to the Crucifixion. Mary remained there until the body was taken down and laid in a tomb prepared for Joseph of Arimathea. In the early dawn of the first day of the week Mary Magdalene, and Mary the mother of James, (Matthew 28:1; Mark 16:2; Gospel of Peter 12), came to the sepulchre with sweet spices to anoint the body. They found the sepulchre empty but saw the "vision of angels" (Matthew 28:5). As the first witness to the empty tomb, Mary Magdalene went to tell Simon Peter and "the other disciple, the one whom Jesus loved" (John 20:1–2) (gaining her the epithet "apostle to the apostles"), and again immediately returned to the sepulchre. She remained there weeping at the door of the tomb. According to John she was the first witness of the Resurrection appearances of Jesus, though at first she did not recognize him. When he said her name she was recalled to consciousness, and cried, Rabboni. She wanted to cling to him, but he forbade her: John 20:17 "Jesus said to her, 'Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, "I am ascending to My Father and your Father, and to My God and your God."'"

This is the last mention in the canonical Gospels of Mary Magdalene, who now returned to Jerusalem. She is probably included in the group of women who joined the Apostles in the Upper Room in Jerusalem after Jesus' ascension (Acts 1:14).

Identification with Mary of Bethany and "the woman sinner"

The penitent Mary Magdalene, a much reproduced composition by Titian.

Tradition as early as the third century (Hippolytus, in his Commentary on Song of Songs) identifies Mary Magdalene with Mary of Bethany and with the woman sinner who anointed Jesus' feet[4]:

"And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment."[5]

Though the woman remains unnamed, she has been identified with Mary of Bethany, the sister of Martha and the resurrected Lazarus (Luke 10:38–42 and John 11:1–2), as John 11:1–2 says:

Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and Martha her sister. And Mary was she that anointed the Lord with ointment, and wiped his feet with her hair: whose brother Lazarus was sick.

The identification of Mary Magdalene with Mary of Bethany and "the woman who was a sinner" is reflected in an influential sermon Pope Gregory I gave in 591, which said: "She whom Luke calls the sinful woman, whom John calls Mary [of Bethany], we believe to be the Mary from whom seven devils were ejected according to Mark."

Though Gregory's identification of all three women as the same Mary was generally accepted in the West, the Catholic Church celebrates Mary Magdalene on her feast of 22 July as the woman of that name "to whom Christ appeared after his resurrection, not as the sister of Saint Martha nor as the sinful woman whose sins the Lord forgave (Lk 7:36-50)."[6] The Catholic Encyclopedia of 1910 also stated that "there is no suggestion of an identification of the three persons (the 'sinner', Mary Magdalene, and Mary of Bethany)." Eastern Orthodox Christians distinguish them all as three different persons: Mary Magdalene, Mary of Bethany (whom the Orthodox commemorate on 4 June, together with her sister Martha), and the unnamed "woman who was a sinner" of Luke 7:36-50. Protestants mostly reject all these identifications, except for Seventh-day Adventists, who consider the three women to be the same. They also believe that Jesus was the one who cast the seven demons out of her.[citation needed]

Mary had been looked upon as a great sinner, but Christ knew the circumstances that had shaped her life. (…) It was He who had lifted her from despair and ruin. Seven times she had heard His rebuke of the demons that controlled her heart and mind. (…) It was Mary who sat at His feet and learned of Him. It was Mary who poured upon His head the precious anointing oil, and bathed His feet with her tears. Mary stood beside the cross, and followed Him to the sepulcher. Mary was first at the tomb after His resurrection. It was Mary who first proclaimed a risen Saviour.[7]

They believe she’s mentioned differently in the passages that talk about a woman anointing Jesus’ feet in Simon’s house (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8), in order to reflect the change of character, "distinguishing her" from the Mary that she was before[8] It wouldn’t be the first time a Bible character is mentioned differently in order to reflect a change of character (for example, in the New Testament the murderer and zealot Saul became the Apostle Paul).

Identification as a prostitute

Mary Magdalene by Anthony Frederick Augustus Sandys. Ca. 1860

Mary Magdalene is sometimes referred to as a prostitute or adultress, but she was never called one in the New Testament.[9] Luke writes that Jesus casts seven demons from her, after which she joins his disciples and provides for them. She witnesses the crucifixion from the foot of the cross, the male disciples having fled. And she was the first witness to the resurrection and was sent by Jesus to tell his other disciples of his return.[10]

Jeffrey Kripal, a religion scholar, wrote, "Migdal or Magdala (meaning "tower" in Hebrew and Arameic respectively) was a fishing town known, or so the legend goes, for its perhaps punning connection to hairdressers (medgaddlela) and women of questionable reputation. This is as close as we get to any clear evidence that Mary Magdalene was a prostitute."[11] According to Kripal, the identification of Mary Magdalene as a prostitute also goes back to the above-mentioned sermon by Pope Gregory.[12]

In this sermon, Gregory identified Mary as peccatrix, a sinful woman, using her as a model for the repentant sinner, but he did not call her meretrix, a prostitute.

However, he also identifies Mary with the adulteress brought before Jesus (as recounted in the Pericope Adulterae, John 8), supporting the view of 3rd and 4th century Church fathers that had already considered this sin as "being unchaste."

"Kreuzigung" by Meister des Marienlebens.

Gregory's identification and the consideration of the woman's sin as sexual later gave rise to the image of Mary as a prostitute.

This viewpoint is also espoused by much Western medieval Christian art. In many medieval depictions, Mary Magdalene is shown as having long hair which she wears down over her shoulders, while other women follow contemporary standards of propriety by hiding their hair beneath headdresses or kerchiefs. The Magdalene's hair may be rendered as red, while the other women of the New Testament in these same depictions ordinarily have dark hair beneath a scarf. This disparity between depictions of women can be seen in works such as the Crucifixion paintings by the Meister des Marienlebens.

This image of Mary as a prostitute was followed by many writers and artists until the 20th century. Even though it is less prevalent nowadays, the identification of Mary Magdalene with the adulteress is still accepted by some Christians. This is reflected in Martin Scorsese's film adaptation of Nikos Kazantzakis's novel The Last Temptation of Christ, as well as in José Saramago's The Gospel According to Jesus Christ, Andrew Lloyd Webber's rock opera Jesus Christ Superstar, Mel Gibson's The Passion of the Christ and Hal Hartley's The Book of Life.

Veneration

Eastern Orthodox

Eastern Orthodox icon of Mary Magdalene as a Myrrhbearer.

The Eastern Orthodox Church maintains that Mary Magdalene, distinguished from Mary of Bethany, and further distinguished from the "sinful woman." had been a virtuous woman all her life. 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 (John 20:11–18). Mary's role as a witness is interesting due to the fact women at that time could not be witnesses in legal proceedings.[13] Because of this, and because of her subsequent missionary activity in spreading the Gospel, she is known by the title, "Equal of the Apostles." 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)[clarification needed] and there she died. Her relics were transferred to Constantinople in 886 and are there preserved.

Roman Catholic

Gregory of Tours, writing in Tours in the sixth century,[14] supports the tradition that she retired to Ephesus, with no mention of any connection to Gaul.

How a cult of Mary Magdalene first arose in Provence has been summed up by Victor Saxer[15] in the collection of essays in La Magdaleine, VIIIe – XIIIe siècle[16] and by Katherine Ludwig Jansen, drawing on popular devotions, sermon literature and iconology.[17]

Mary Magdalene's relics were first venerated at the abbey of Vézelay in Burgundy. 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 abbey of Vézelay;[18] the transportation of the relics is entered as undertaken in 771 by the founder of the abbey, identified as Gerard, duke of Burgundy.[19] 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.

Afterwards, since September 9 1279, the body of Mary Magdalene was also venerated at Saint-Maximin-la-Sainte-Baume, Provence. This cult attracted such throngs of pilgrims that the earlier shrine was rebuilt as the great Basilica from the mid-thirteenth 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 Legenda Aurea (Golden Legend) before the competition arose, characterized Mary Magdalene as the emblem of penitence, washing the feet of Jesus with her copious tears, 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.

Mary Magdalene attributed to Gregor Erhart (Louvre).

The French tradition of Saint Lazare 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 Provencal), 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 Saint 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.

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.

In 1600, the 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, and, in 1822, the grotto was consecrated afresh. The head of the saint now lies there and has been the centre of many pilgrimages.

Other religions, especially Christian Mysticism and many New Age faiths, venerate Mary Magdalene as the Bride of Christ, an avatar of Sophia, and even the Co-Messiah with Jesus Christ, or simply combine all three.

Mary as a penitent

The traditional Roman Catholic feast day dedicated to Mary Magdalene celebrated her position as a penitent. This was changed in 1969, with the revision of the Roman Missal and the Roman Calendar, and now there is no mention in either of Mary Magdalene the sinner.[20]

The Magdalene became a symbol of repentance for the vanities of the world to various sects. Mary Magdalene was the patron of Magdalen College, Oxford, and Magdalene College, Cambridge (both pronounced "maudlin"). In contrast, her name was also used for the Magdalen Asylum, institutions for "fallen women." including the infamous "Magdalen Laundries" in Ireland.

In the Orthodox Church, Mary Magdalene is not celebrated as a penitent, but rather as a woman who lived a virtuous life.

Protestant views

Mary is viewed as a highly respected disciple of Jesus. [21] Veneration is not usually practiced by Protestant denominations.[22]

Easter Egg tradition

File:Magdalene egg.jpg
Icon of St. Mary Magdalene holding a red Easter egg with the words Christ is Risen.

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 this sharing is accompanied by the proclamation "Christ is risen!." [pron. 'christos anesti'] and the person being addressed would respond "Truly He is risen!" [pron. 'alathos anesti']

Red-colored Belarusian Easter Eggs.

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 Emperor Tiberius. When she met him, she held a plain egg in her hand and exclaimed "Christ is risen!" Caesar 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. [23]

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 (see above).

Mary Magdalene, in a dramatic 19th-century popular image of penitence painted by Ary Scheffer.

Gospel of Mary

A group of scholars, the most familiar of whom is Elaine Pagels, have suggested that for one early group of Christians Mary Magdalene was a leader of the early Church and maybe even the unidentified Beloved Disciple, to whom the Fourth Gospel commonly called Gospel of John is ascribed.[24]

Ramon K. Jusino, an internet writer, offers an explanation of this view, based on the textual researches of Raymond E. Brown, in "Mary Magdalene, author of the Fourth Gospel?", 1998, available on-line. Ann Graham Brock (see ref.) summarized this reading of the texts in 2003. She demonstrated that an early Christian writing portrays authority as being represented in Mary Magdalene or in the church community structure[clarification needed].

These scholars also observe that the Mary Magdalene figure is consistently elevated in writings from which formal leadership roles are absent. In certain texts, while either the Peter or the Paul figure is more involved, Mary Magdalene's role is often diminished, while in other texts, the opposite occurs. A tug-of-war is evident between these two opposing systems of church government, revealing debates regarding the importance of the key roles of women in Biblical texts.

Scholars of the Mary who appears in the Nag Hammadi Gnostic texts have identified her with the Magdalene, even though she is merely given the (Coptic) equivalent of "Mary." However, Stephen J. Shoemaker thinks that this Mary is actually the Blessed Virgin Mary (Shoemaker 2001), that this fits in better with the notions that Mary was intimate with Jesus, was his greatest disciple, and was to be the center of Jesus' religion; Shoemaker has made a study of Marian liturgies and devotion in Early Christianity.

Further attestation of Mary Magdalene and her role among some early Christians is provided by the gnostic, apocryphal Gospel of Mary Magdalene which survives in two 3rd century Greek fragments and a longer 5th century translation into Coptic. In the Gospel the testimony of a woman first needed to be defended. All of these manuscripts were first discovered and published between 1938 and 1983, but as early as the 3rd century there are Patristic references to the Gospel of Mary. These writings reveal the degree to which that gospel was despised and dismissed by the early Church fathers. In the fragmentary text, the disciples ask questions of the risen Savior (a designation that dates the original no earlier than the 2nd century) and are answered.

Then they grieve, saying, "How shall we go to the Gentiles and preach the Gospel of the Kingdom of the Son of Man? If even he was not spared, how shall we be spared?" And Mary bids them take heart: "Let us rather praise his greatness, for he prepared us and made us into men." She then delivers—at Peter's request—a vision of the Savior she has had, and reports her discourse with him, which shows Gnostic influences.

Her vision does not meet with universal approval:

"But Andrew answered and said to the brethren, 'Say what you think concerning what she said. For I do not believe that the Savior said this. For certainly these teachings are of other ideas.'"
"Peter also opposed her in regard to these matters and asked them about the Savior. '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?'"

Karen King of Harvard Divinity School has observed, "The confrontation of Mary with Peter, a scenario also found in The Gospel of Thomas, Pistis Sophia, and The Greek Gospel of the Egyptians, reflects some of the tensions in second-century Christianity. Peter and Andrew represent orthodox positions that deny the validity of esoteric revelation and reject the authority of women to teach." (introduction, The Nag Hammadi Library)

Relationship with Jesus

13th century Romanesque capital showing Jesus and Mary Magdalene (Noli me tangere).

Some modern writers have come forward with claims that Mary Magdalene was the wife of Jesus. These writers cite Gnostic (an apocrypha text) writings to support their argument. Sources like the Gospel of Philip depict Mary Magdalene as being closer to Jesus than any other disciple. However, there is no known ancient document that claims she was his wife; rather, the Gospel of Philip depicts Mary as Jesus' koinonos, a Greek term indicating a "close friend." "companion" or, potentially, a lover:

"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 and his mother and his companion were each a Mary."

"And the companion of the [Savior is] Mary Magdalene. [But Christ] loved her 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 Savior answered and said to them, ‘Why do I not love you like her?’"

The closeness described in these writings depicts Mary Magdalene, representing the Gnostics, as understanding Jesus and his teaching while the other disciples, representing the Church, did not. Kripal writes that "the historical sources are simply too contradictory and simultaneously too silent" to make absolute declarations regarding Jesus' sexuality.[25] On the other hand, the historian John Dickson argues that it was common in early Christianity to kiss a fellow believer by way of greeting (see 1 Peter 5:14 in the New Testament), and as such kissing would have no romantic connotations.[26] Dickson also argues that if Jesus were indeed in love with Mary, then the disciples' question "Why do you love her more than all of us?" would imply romantic jealousy on their part, a theory which he describes as "utterly implausible for historians."[27]

The penitent Mary Magdalene, by Francesco Hayez.

Mary Magdalene appears with more frequency than other women in the canonical Gospels and is shown as being a close follower of Jesus. Mary's presence at the Crucifixion and Jesus' tomb, while hardly conclusive, is at least consistent with the role of grieving wife and widow, although if that were the case Jesus might have been expected to make provision for her care, as well as for his mother Mary. It also seems to contradict Jesus refusing physical contact in John 20:17 (see Noli me tangere).

Proponents of a married status of Jesus argue that bachelorhood was very rare for Jewish males of Jesus' time, being generally regarded as a transgression of the first divine commandment: "Be fruitful and multiply." According to this reasoning, it would have been unthinkable for an adult, unmarried Jew to travel about teaching as a rabbi.

A counter-argument to this is that in Jesus' time the Jewish religion was very diverse and the role of the rabbi was not yet well defined. It was really not until after the Roman destruction of the Second Temple in A.D. 70 that Rabbinic Judaism became dominant and the role of the rabbi made uniform in Jewish communities. Before Jesus, celibate teachers were known in the communities of the Essenes, although these communities were quite separate from mainstream Judaism. John the Baptist was celibate. Later, Paul of Tarsus was an example of an unmarried itinerant teacher among Christians. Jesus himself approved of voluntary celibacy for religious reasons and explicitly rejected a duty to marry: "There are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it." (Matthew 19:12).

The idea that Mary Magdalene was the wife of Jesus was popularized by books like The Jesus Scroll (1972), Holy Blood, Holy Grail (1982), The Gospel According to Jesus Christ (1991), The Woman with the Alabaster Jar (1993), Bloodline of the Holy Grail: The Hidden Lineage of Jesus Revealed (1996), and The Da Vinci Code (2003). Also Thiering, Barbara (2006). Jesus the Man: Decoding the Real Story of Jesus and Mary Magdalene. New York: Atria (Simon & Schuster). ISBN 978-1-4165-4138-7.

The medieval book "Golden Legend" says "Some say that S. Mary Magdalene was wedded to S. John the Evangelist."[28]

Metaphysical marriage

Penitent Magdalene, by Antonio Canova.

Writers employing metaphysical analogy and allegory have asserted that Christ was already married—to the Church, in the literary topos of The Bridegroom that was developed and enlarged upon in medieval theology.[29] This image goes back to Old Testament depictions of the covenant between God and his people as a marriage, especially in the books Hosea, Ezekiel and the Song of Songs. Imagery of marriage also appears in the Gospels and is applied to Jesus in the letters of the Apostle Paul (e.g. Ephesians 5:22–33) and in the Apocalypse of John in the New Testament. This was later expanded by the Church fathers. Some writers, following an early tradition that Jesus is in a mystical sense the second Adam that began with Paul and continued with Irenaeus and others, embody this sense with literal parallels: like the first Adam, his bride was taken from his side when he had fallen asleep (died on the cross). In medieval Christian anagogic exegesis, the blood and water which came from his side when he was pierced, was held to represent the bringing forth of the Church with its analogy in the water of baptism and the wine of the new covenant. Thus Christ can be said in an allegorical sense to already have a wife in the Church.

Cultural references

In film and literature

In music

Other

See also

Notes

  1. ^ "Saint Mary Magdalen". New Catholic Dictionary. 1910. Retrieved 2007-02-28.
  2. ^ a b Jones, Terry. "Mary Magdalen". Patron Saints Index. Retrieved 2007–02–28. {{cite web}}: Check date values in: |accessdate= (help)
  3. ^ Jansen, Katherine Ludwig, The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages, 2000.
  4. ^ Jansen 2000.
  5. ^ Luke 7:36–50.
  6. ^ Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 131
  7. ^ Ellen G. White, Desire of Ages, ed. 1898, chapter 62, p. 567-568
  8. ^ Ellen G. White, Desire of Ages, ed. 1898, chapter 62, p. 564
  9. ^ "Mary Magdalene, Apostle and Friend of Jesus". Retrieved 2008-07-08.
  10. ^ Williams, Mary Alice. "Mary Magdalene." Religion and Ethics," November 21, 2003; Episode no. 712. Online: http://www.pbs.org/wnet/religionandethics/week712/feature.html
  11. ^ Kripal, 2007, p. 52.
  12. ^ Kripal, 2007, p. 52.
  13. ^ Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978.
  14. ^ Gregory of Tours, De miraculis, I, xxx.
  15. ^ Saxer, La culte de Marie Magdalene en occident (1959).
  16. ^ Ecole française de Rome, (1992).
  17. ^ Jansen 2000.
  18. ^ "the Abbey of Vesoul" in William Caxton's translation.
  19. ^ Medieval Sourcebook: The Golden Legend: Volume IV.
  20. ^ Filteau, Jerry, "Scholars seek to correct Christian tradition, fiction of Mary Magdalene", Catholic Online, May 2 2006.
  21. ^ "Mary Magdalene, Apostle and Friend of Jesus". Retrieved 2008-07-08.
  22. ^ "Veneration of Saints". Retrieved 2008-07-08.
  23. ^ Abernethy and Beaty, The Folklore of Texan Cultures, Denton University of North Texas Press, 2000, p. 261.
  24. ^ See Marvin Meyer, with Esther A. de Boer, The Gospels of Mary: The Secret Traditions of Mary Magdalene the Companion of Jesus (Harper San Francisco) 2004;Esther de Boer provides an overview of the source texts excerpted in an essay "Should we all turn and listen to her?': Mary Magdalene in the spotlight." pp.74-96.
  25. ^ Kripal, 2007, p. 52.
  26. ^ The Christ Files, John Dickson, p. 95
  27. ^ The Christ Files, John Dickson, p. 95
  28. ^ Medieval Sourcebook: The Golden Legend: Volume IV.
  29. ^ See Mystical marriage.

References

  • 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 0674009665. 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 1593152051.
  • 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 0691058504.
  • Template:Harvard reference ISBN 0226453812.
  • 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 0593038703. 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 1416541381.
  • Wellborn, Amy. De-coding Mary Magdalene: Truth, Legend, and Lies. Huntington, Indiana: Our Sunday Visitor, 2006. ISBN 1592762093. A straightforward accounting of what is well-known of Mary Magdalene.

External links

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