Saint Mary Magdalene , sometimes called only Magdalene , was a Jewish woman who, according to the four canonical gospels, traveled with Jesus as one of her followers and witnessed the crucifixion, burial, and its resurrection. He is mentioned by name twelve times in the canonical Gospels, more than most of the apostles. The nickname of Mary Magdalene probably means he is from the town of Magdala, a fishing town on the northwest coast of the Sea of ​​Galilee.
The Gospel of Luke 8: 2-3 mentions Mary as one of the women traveling with Jesus and helps support her ministry "from their resources", suggesting that she may be relatively wealthy. The same passage also states that seven demons have been banished from him, a statement repeated in the longer end of Mark. In the four canonical Gospels, he is a witness to the crucifixion of Jesus and, in the Synoptic Gospels, he is also present at his funeral. The four Gospels identify themselves, either alone or as members of a larger group of women, as the first empty grave witnesses, and the first to testify of the resurrection of Jesus. For these reasons, he is known in many Christian traditions as "apostle of apostle". Mary is a central figure in later Gnostic Christian writings, including the Savior Dialogue, Pistis Sophia, the Gospel of Thomas, the Gospel of Philip, and the Gospel. Mary, nothing is considered historically reliable. These texts describe him as the closest disciple of Jesus and the only one who really understands his teachings. In the Gnostic Gospels, Mary Magdalene's closeness to Jesus produces tension with other disciples, especially Simon Peter.
During the Middle Ages, Mary Magdalene was incorporated in the western tradition with Mary of Bethany and an unnamed "sinner" who anointed Jesus' feet in Luke 7: 36-50, resulting in widespread but inaccurate belief that she was a repentant whore or promiscuous. woman. The elaborate medieval legend of Western Europe tells exaggerated stories of the richness and beauty of Mary Magdalene, as well as the journey she alleges to southern France. The identification of Mary Magdalene with Mary of Bethany and the unnamed "sinner" was a major controversy in the years leading up to the Reformation and some Protestant leaders rejected it. During the Counter-Reformation, the Catholic Church used Mary Magdalene as a symbol of penance.
In 1969, the identification of Mary Magdalene with Mary of Bethany and the "sinful woman" was removed from the General Roman Calendar, but her views as a former prostitute have persisted in popular culture. Mary Magdalene is considered a saint by the Catholic Church, Eastern Orthodox Church, Anglican, and Lutheran - with the holiday of 22 July. Other Protestant churches honor him as a religious hero. The Eastern Orthodox Churches also commemorate him on the Sunday of the Poets, the Orthodox equivalent of one of the three Western Martian traditions. Speculation that Mary Magdalene was the wife of Jesus or that she had a sexual relationship with her was considered by most historians as highly dubious.
Video Mary Magdalene
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It is widely accepted among secular historians that, like Jesus, Mary Magdalene is a real historical figure. Nevertheless, very little is known about his life. Unlike the Apostle Paul, Mary Magdalene did not leave her own writings, nor the works which were then falsified under her name, as was common to the other disciples. He was never mentioned in the letters of Paul or in the public letters. The earliest and most reliable source of his life is the three Synoptic Gospels of Mark, Matthew, and Luke, all written during the first century AD.
During Jesus' ministry
The nickname of Mary Magdalene Magdalena (????????????????????????????????????????????????????????????????????????????????????? ????????????????????????????????????????????????????????????????????????????????????? ????????????????????? especially known in ancient times as a fishing town. Mary is, by far, the most common Jewish name given to women during the first century, so it was necessary for the gospel writers to call him Magdalene to distinguish him from another woman named Mary who followed Jesus.Although the Gospel of Mark, the earliest surviving gospel, does not mention Mary Magdalene until the crucifixion of Jesus , Luke 8: 2-3 gives a brief summary of his role during his ministry:
Soon afterward he went through town and village, preaching and bringing good news of the kingdom of God. The twelve were with him, and some women who had been healed of evil spirits and weaknesses: Mary, called Magdalene, from which seven demons had gone out, and Joanna, the wife of Herod Chuza, and Susanna, and many others. , which are provided to them from their resources.
The claim that Mary has been possessed by seven demons is repeated in Mark 16: 9, part of the "longer end" of the Gospel - this is not found in the earliest manuscripts, and is in fact a second-century addition to the original text. , perhaps based on Luke's Gospel. In the first century, Satan was widely believed to be the cause of physical and psychological illness. Bruce Chilton, an early Christian scholar, claimed that a reference to the number of "seven" demons could mean that Mary had to undergo seven exorcisms, probably over a long period of time, because the first six were either partially or entirely unsuccessful. Bart D. Ehrman, a New Testament scholar and historian of early Christianity, argues that the number seven may be only symbolic, since, in the Jewish tradition, seven is the number of settlements, so the assertion that Mary is possessed by seven demons may just mean he is completely overwhelmed by their power. In any case, Mary must have suffered from severe emotional or psychological trauma to have such exorcisms as necessary. As a result, his devotion to Jesus because of this healing must be very strong. Gospel writers usually delight in providing a dramatic picture of Jesus' public exorcism, with the perished, thrashing, and tearing his clothes in front of the crowd. The fact that the exorcism of Mary given so little attention can indicate that it was done in private or that it did not look very dramatic.
Since Mary was listed as one of the women who supported Jesus' ministry financially, she must have been relatively wealthy. Places where he and other women are mentioned throughout the Gospels strongly point out that they are essential to the ministry of Jesus and the fact that Mary Magdalene always appears first, whenever she is listed in the Synoptic Gospels as a member of a group of women, showing that she is seen as the most important of all. Carla Ricci notes that, in the list of disciples, Mary Magdalene occupies the same position among the followers of Jesus women as Simon Peter did among the male apostles. The fact that women play an active and important role in Jesus' ministry is not entirely radical or even unique; the inscription of the synagogue at Afrodisias in Asia Minor from around the same time period reveals that many of the major donors to the synagogue are women. Furthermore, it is highly unlikely that the history of Jesus ever advocated a total equality between the two sexes, especially given that one of the best facts of his life was that the twelve apostles he chose were male. Nonetheless, Jesus' ministry did bring greater liberation than they would normally do in mainstream Jewish society. Jesus taught that, in the imminent kingdom of God, there will be a role reversal and those who have been oppressed will be exalted. According to Ehrman, this idea may be very interesting and empowering women at the time, like Mary Magdalene, who may feel oppressed by traditional attitudes toward gender roles.
See the crucifixion and burial of Jesus
The four canonical gospels agree that Mary Magdalene, along with several other women, witnessed the crucifixion of Jesus from a distance. Mark 15:40 lists the names of the women present as Mary Magdalene, Mary, the mother of James, and Salome. Matthew 27: 55-56 mentions Mary Magdalene, Mary's mother of James and Joseph, and an unnamed mother of the sons of Zebedee (who may be the same man Mark as Salome). Luke 23:49 mentions a group of women who witnessed the crucifixion, but did not mention their names. John 19:25 mentions Mary, mother of Jesus, sister of Mary, wife of Cleopas, and Mary Magdalene as witnesses to the crucifixion.
Almost all distinguished historians agree that Jesus was actually crucified by the Romans under Pontius Pilate. However, the Gospel accounts of Jesus' crucifixion are very different and secular historians agree that some of the details in the record have been changed to fit the theological agenda of their authors. Ehrman states that the presence of Mary Magdalene and other women on the cross may be historical because Christians are unlikely to make that the main witnesses to the crucifixion are women and also because their presence is independently proved in the Synoptic Gospels and in the Gospel of John. Maurice Casey agrees that the presence of Mary Magdalene and other women on the crucifixion of Jesus can be recorded as a historical fact. According to E. P. Sanders, the reason why women witnessed the crucifixion even after male students fled may be because they are less likely to be caught, because they are more courageous than men, or because of some combination of them.
The four canonical Gospels, as well as the Apocryphal Gospel of Peter, agree that the body of Jesus was descended from the cross and buried by a man named Joseph of Arimathea. Mark 15:47 lists Mary Magdalene and Mary, the mother of Joses as the witness of Jesus' burial. Matthew 27:61 lists Mary Magdalene and "the other Mary" as witnesses. Luke 23:55 mentions "the women who followed him from Galilee", but did not name them. John 19: 39-42 does not mention any woman present during the burial of Jesus Joseph, but mentions the presence of Nicodemus, a Pharisee with whom Jesus spoke near the beginning of the Gospel. Ehrman, who had earlier received the burial account of Jesus as history, now rejects it as a later discovery on the grounds that Roman governors hardly ever permit executed criminals to be given any kind of burial and Pontius Pilate is not particularly "the kind of ruler who would violate traditions and policies when well requested by a member of the Jewish council to give proper burial to the crucified victim. "
John Dominic Crossan controversially argues that Jesus' body may be eaten by stray dogs. Ehrman notes that this is the most common destiny for the victims of the crucifixion, but declares that it is impossible to know exactly what really happened to the body of Jesus once he was removed from the cross. Casey argues that Jesus was indeed given a proper burial by Joseph of Arimathea, noting that, on some very rare occasions, the Roman governor did not release the corpses of executed prisoners for burial. Nevertheless, he refused that Jesus could be buried in an expensive tomb with a stone rolled in front of him as depicted in the Gospels, leading him to conclude that Mary and the other women had not actually seen the tomb. Sanders affirms the burial of Jesus by Joseph of Arimathea in the presence of Mary Magdalene and other female followers as fully historical.
The Resurrection of Jesus
The earliest description of the apparition after the resurrection of Jesus is a quote from the pre-Paul credo preserved by the Apostle Paul in 1 Corinthians 15: 3-8, written about twenty years before one of the Gospels. This passage does not mention Mary Magdalene, other women, or the empty tombs, but rather praises Simon Peter for being the first to see the risen Jesus. Nevertheless, the four canonical Gospels, as well as the Apocryphal Gospel of Peter, agree that Mary Magdalene, either alone or as a member of the group, was the first to discover that Jesus' tomb is empty. However, the details of his account differ drastically.
According to Mark 16: 1-8, the earliest records of the invention of the empty tomb, Mary Magdalene, Mary the mother of James, and Salome went to the tomb after sunrise a day and a half after the burial of Jesus and found that the stone had been rolled. They went inside and saw a young man dressed in white, who told them that Jesus had risen from the dead and ordered them to tell the male disciples that he would meet them in Galilee. Instead, the women run away and say no to anyone, because they are too scared. The original manuscript of the Gospel ends here, without the resurrected Jesus who has ever truly shown to anyone. Casey argues that this sudden ending may be because Mark's Gospel is the first unfinished draft.
According to Matthew 28: 1-10, Mary Magdalene and "the other Mary" went to the tomb. The earthquake happened and an angel dressed in white descended from Heaven and rolled rocks as the women were watching. The angel told them that Jesus had risen from the dead. Then the risen Jesus appeared to the women as they left the tomb and told them to tell the other disciples that he would meet them in Galilee. According to Luke 24: 1-12 an unnamed group of "women" goes to the tomb and finds a tumbled stone, as in Mark. They went inside and saw two young white men who told them that Jesus had risen from the dead. Then they went and told the eleven remaining apostles, who regarded their story as nonsense. In Luke's account, Jesus never appeared to women, but instead made his first appearance for Cleopas and an unnamed "disciple" on the road to Emmaus. Luke's narrative also abolishes the command for women to tell the disciples to return to Galilee and instead sends the disciples to return to Galilee but to live in the regions of Jerusalem.
The role of Mary Magdalene in the resurrection narration greatly increases in the story of the Gospel of John. According to John 20: 1-10, Mary Magdalene went to the tomb alone when it was still dark and saw that the stone had been rolled over. He saw no one but ran to tell Peter and his "beloved disciple," who came with him to the tomb and made sure it was empty, but returned home without seeing the risen Jesus. According to John 20: 11-18, Mary, who is now alone in the garden outside the tomb, sees two angels sitting in the place where the corpse of Jesus is. Then the risen Jesus approached him. He initially thought he was a gardener, but, after he heard him say his name, he recognized him and shouted "Rabbouni!" (The Aramaic for "teacher"). He tries to touch it, but he tells her, "Do not touch me, because I have not climbed into my father." Jesus then sent him to tell the other apostles the good news of his resurrection. The Gospel of John therefore describes Mary Magdalene as the first apostle, the apostle sending to the apostles.
Since the scribes were not satisfied with the sudden ending of the Gospel of Mark, they wrote several different alternative endings for it. In the shorter terminations, found in very few manuscripts, the women went to "the people around Peter" and told them what they had seen in the tomb, followed by a brief statement about the gospel preached from the east to west. This "very forced" suffix is ​​contrary to the last verse of the original Gospel, which states that women "do not tell anyone". The "longer suffix", found in most surviving texts, is a "mixture of traditions" containing episodes from other gospels. First, it describes an apparition of Jesus to Mary Magdalene alone (as in John's Gospel), followed by a brief account of her coming to the two disciples on the road to Emmaus (as in Luke) and to the remaining eleven disciples (as in Matthew ).
In a book published in 2006, Ehrman states that "it seems almost certain" that empty tomb stories, regardless of whether or not they are accurate, can certainly be traced back to the historical Mary Magdalene, suggesting that, in Jewish society, women are considered as an unreliable witness and prohibited from giving testimony in court, so that early Christians had no motive for fabricating a story about a woman being the first to find an empty tomb. In fact, if they had made the story, they would have a strong motivation to make Peter, the closest disciple of Jesus while he was alive, the inventor of the tomb instead. He also points out that the story of Mary Magdalene who discovered the empty tomb independently was proved in the Synoptics, John's Gospel, and in the Gospel of Peter. N. T. Wright states that "it is, frankly, impossible to imagine that [the women in the tomb] were put into tradition after Paul's day."
Casey challenges this argument, arguing that women in the tomb are not legal witnesses, but the heroine is in line with the long Jewish tradition. He argues that the story of the empty tomb was discovered by the author of the Gospel of Mark or by one of its sources, based on the original historical fact that women were actually present at Jesus' crucifixion and burial. In a book published in 2014, Ehrman rejected his own previous argument, stating that the empty tomb story can only be a later discovery because there is almost no possibility that the body of Jesus can be placed in any grave and, if Jesus was never buried, anyone living at that time can claim that his absent tomb has been found empty. He concludes that the idea that early Christians would have no "motive" to make the story only "suffers from the poverty of the imagination" and that they would have all kinds of possible motives, especially since women occupied in the early Christian community. and women themselves will have a strong motivation to fabricate stories about other women who became the first to discover the tomb. However, he concludes that Mary Magdalene must be one of those people with experience where she thinks she saw the risen Jesus, citing her superiority in the gospel resurrection stories and her absence elsewhere in the Gospels as evidence.
Maps Mary Magdalene
Apocryphal Apocalyptic Christian
In apocryphal texts, Mary Magdalene is described as a visionary and leader of the early movement that Jesus loved more than she loved other disciples. These texts were mostly written long after the death of Mary Magdalene historically and are generally not considered by scholars as a reliable source of information about her life. Sanders summarizes the scientific consensus "that very, very little in apocryphal gospels can return to the time of Jesus, they are legendary and mythological.Of all apocryphal material, only a few words in the Gospel of Thomas are worthy of consideration." Nevertheless, apocryphal gospels are often promoted in works addressed to popular audiences as if they were reliable, often to support sensational claims about the relationship of Jesus and Mary Magdalene.
Savior Dialog
The earliest dialogue between Jesus and Mary Magdalene was probably the Savior's Dialogue, the heavily damaged Gnostic text found in Nag Hammadi's library in 1945. His dialogue consisted of a conversation between Jesus and three disciples: Jude Thomas, Matthew, and Mary. The fact that the writer chose Mary over all the other apostles, including Simon Peter, greatly showed his importance to early Gnostic Christians. In saying 53, Dialogue even attributes to Mary are three pearl words associated with Jesus in the New Testament: "Every day's evil [enough is enough.] Workers deserve their food Students resemble their teacher." Narrator praised Mary as saying "she speaks these words as a woman who understands everything."
Pistis Sophia
The Pistis Sophia , probably dating as early as the second century, is the best surviving of Gnostic writings. It was discovered in the 18th century in large volumes containing many early Gnostic treatises. The document takes the form of a long dialogue in which Jesus answers the questions of his followers. Of the sixty-four questions, thirty-nine were presented by a woman called Mary or Mary Magdalene. At one point, Jesus said to Mary, "Mary, you are blessed, that I will be perfect in all the mysteries of the heights, the discourse in openness, you, whose heart is resurrected to the kingdom of heaven more than all your brothers". At another point, she tells him, "Great, Mary, you are more blessed than all the women on earth, because you will be fullness and completion." Simon Peter, resentful of Mary's domination of the conversation, told Jesus, "My lord, we can not keep this woman from blocking our path and not letting us speak, even though she speaks all the time." Mary defended herself, saying, "My lord, I understand in my mind that I can go forward at any time to interpret what Pistis Sophia [the divine being who gave wisdom] has said, but I fear Peter, for he threatened me and hated our gender. "Jesus assured him," Whoever is filled with the spirit of light will come forward to interpret what I say: no one will be able to oppose them. "
Gospel of Thomas
The Gospel of Thomas, usually from the late first century or early second century, was among the ancient texts found in Nag Hammadi's library in 1945. The Gospel of Thomas is entirely composed of 114 utterances attributed to Jesus. Many of these sayings are similar to those in the canonical Gospels, but others are not at all like those found in the New Testament. Some scholars believe that at least some of these utterances can be traced authentically to the historical Jesus. The two sayings refer to a woman named "Mary", who is generally regarded as Mary Magdalene. By saying 21, Mary herself asked Jesus a harmless question, "Who do your students like?" Jesus replied, "They are like children who have settled in fields that do not belong to them.When the owners of the fields come, they will say, 'Let us return to our fields.' They (will) undress in their presence to let them return their field and return it to them ". After this, Jesus continues his explanation with the parable of the house owner and the thief, ending with general rhetoric, "Whoever has ears to hear, let him hear it".
The song of Mary in saying 114, however, has resulted in much controversy:
Simon Peter said to them: Let Mary go away from us, because women do not deserve to live. Jesus said: Behold, I will guide him, that I may make his man, that he may also be a living spirit like you men. For every woman who makes himself a man will enter the kingdom of heaven.
In the ancient world, it was almost universally believed that women were inferior to men and that they were essentially "imperfect males" that were not yet fully developed. When Peter challenged the authority of Mary in these words, he did so on the widely accepted premise that he was a woman and therefore a lower human being. When Jesus rebuked him for this, he based his response on the same premise, stating that Mary and all such faithful women would be men and that salvation is therefore open to all, even those who are currently women..
Philip's Gospel
The Gospel of Philip, dating from the second or third century, survives some of the texts found at Nag Hammadi in 1945. In a very similar way to John 19: 25-26, the Gospel of Philip presents Mary Magdalene among the women of Jesus' entourage, adding that he is koinÃÆ'Â'nos , a Greek word translated in various contemporary versions as a partner, a colleague, a friend, a colleague:
There are three people who always walk with God: Mary, his mother, and his sister, and Magdalena, who is called his companion. Her sisters, her mother, and her associates are Mary.
The Gospel of Philip uses the native language of koinÃÆ'Â'nos and is equivalent to Coptic to refer literal men and women in marriage and sexual relationships, but also metaphorically, referring to spiritual partnerships, and the reunion of Gnostic Christians with nature holy. The Gospel of Philip also contains other passages relating to Jesus' relationship with Mary Magdalene. This text is highly fragmented, and additional speculation but not trusted is shown in brackets:
And the companion of the Savior is Mary Magdalene. Christ loves Mary more than all disciples, and often kisses her. The rest of the disciples offended him and expressed disapproval. They said to him, "Why do you love him more than all of us?" The Savior answered and said to them, "Why do I not love you like him?"
For early Christians, kisses have no romantic connotations and that it is normal for Christians to kiss their fellow believers as a way to greet. This tradition is still practiced in many Christian congregations today and is known as the "kiss of peace". Ehrman explains that, in the context of Philip's gospel, a kiss of peace is used as a symbol for validating the truth from one person to another and that it is not in any way a "divine heating" action.
The Gospel of Mary
The Gospel of Mary is the only living Gospel called a woman and provides important information about the role of women in the early church. The Gospel of Mary may have been written more than a century after the death of the historic Mary Magdalene. The gospel does not claim to have been written by him and his author, in fact, anonymous. Instead, it accepts the title because it is about him. The living text of the living Gospel comes from the Coptic translation stored in the fifth century manuscript ( Berolinensis Gnosticus 8052,1) found in Cairo in 1896. As a result of many intervening conflicts, the text is not published until 1955, almost a lifetime after its discovery. Approximately half the Gospel text in this text has been lost; the first six pages and four from the middle are gone. In addition to this Coptic translation, two short fragments of the Gospels in the original Greek (P. Rylands 463 and P. Oxyrhynchus 3525) have also been found, published in 1938 and 1983 respectively.
The first part of the Gospel relates to Jesus' parting words to his followers after the appearance after the resurrection. Mary first appeared in the second part of the Gospel, where she told the other disciples, all of whom feared for their own lives: "Do not cry or be sad or hesitant, for his grace will be with all of you and will protect you. we praise his greatness, for he has prepared us and made us truly human. "Unlike in the Gospel of Thomas, where women can only be saved by becoming men, in the Gospel of Mary, they can be saved as they are. Peter approached Mary and asked him:
Peter said to Mary, "We know that the Savior loves you more than any other woman. Tell us the words of the Savior you remember you know, but we did not, nor heard it. Mary replies and says, "What is hidden from you I will tell you". And he began to speak to them these words: "I", he said, "I see God in a vision and I say to him, Lord, I see you today in a vision."
Mary then begins to describe the Gnostic cosmology in depth, revealing that she is the only one who has understood the true teachings of Jesus. Andrew challenged Mary, insisting, "Tell me what you think about what he says, but I do not believe the savior says this.These teachings are weird ideas." Peter replied, saying, "Did he really talk to a woman personally, unbeknownst to us? Should we all listen to him? Would he prefer him to us?" Andrew and Peter's response is meant to show that they do not understand the teachings of Jesus and that it's really only Mary who really understands. The Apostle Levi came to Mary's defense, giving a sharp reproach to Peter: "Peter, you are always angry Now I see you argue against this woman like an enemy If the Savior makes it worthy, who are you to reject it? Surely the savior knows him well That's why he loves her more than us. "
The Borborite scriptures
The Borborites, also known as Phibionite, was an early Christian Gnostic sect at the end of the fourth century AD which had many scriptures involving Mary Magdalene, including Mary's Question, Mary's Great Question, Lesser Maria Questions , and Mary Birth . None of these texts survive today, but they are mentioned by the early Christian heretical hunter Epiphanius of Salamis in his book Panarion. Epiphanius claims that the Greater Questions of Mary contains an episode in which, during post-resurrection appearance, Jesus takes Mary to the top of the mountain, where she pulls a woman out of her side and engages in sexual intercourse with her. Then, after ejaculation, Jesus drinks his own semen and tells Mary, "So we must do it, so we can live." Upon hearing this, Mary fainted instantly, which Jesus responded to by helping him and telling him, "Little faith, why do you doubt it?" This story should be the basis for the Borborite Eucharistic ritual in which they are allegedly involved in debauchery and drinking of semen and menstrual blood as "the body and blood of Christ" respectively. Ehrman doubts the accuracy of Epiphanius's summary, commenting that "the details of Epiphanius's description are very similar to what you can find in the milling of ancient rumors of secret societies in the ancient world."
Legacy
Patristic Era
Most of the early Church Fathers did not mention Mary Magdalene at all, and those who mention it usually only discuss it briefly. In his anti-Christian polemic The True Word, written between 170 and 180 AD, the pagan philosopher Celsus states that Mary Magdalene was nothing more than "a hysterical woman... who dreams in certain circumstances, the mind and through dreams have hallucinations for some false ideas (experiences that have occurred in the thousands), or, more likely, want to impress others by telling this fantastic story, and with this chicken-and-bull story to give the opportunity to other beggars "Father of the Church of Origen (c abca) c. 183 - c. 253) defends Christianity against this accusation in his apologizing treatise Against Celsus, pointing to Matthew 28: 1, who lists Mary Magdalene and the "other Mary" both see the risen Jesus, thus giving a second testimony. Origen also retained Celsus's claim that some Christians of his day followed the teachings of a woman named "Mariamme," which is almost certainly Mary Magdalene. Origen simply ignores this, commenting that Celsus "spilled us a stack of names".
Mary Magdalene has a reputation in Western Christianity as a repentant whore or a loose woman; However, this claim is not supported by the canonical gospels, which does not mean that he was once a prostitute or in any way famous for a sinful way of life. The misconception is most likely arose because of the merger between Mary Magdalene, Mary of Bethany (who anointed Jesus 'feet in John 11: 1-12), and an unnamed "sinner" who anointed Jesus' feet in Luke 7: 36-50. At the beginning of the third century, the Father of the Church of Tertullian refers to the touch of a "sinful woman" in an attempt to prove that Jesus "is not a ghost, but really solid body. "This may indicate that Mary Magdalene was already combined with a" sinful woman "in Luke 7: 36-50, although Tertullian never clearly identified the woman she spoke as Mary Magdalene. The sermon attributed to Hippolytus Romans 170- 235 refers to Mary of Bethany and her sister Martha, searching for Jesus in a garden like Mary Magdalene in John 20, demonstrates an amalgamation between Mary of Bethany and Mary Magdalene. The sermon describes the woman who combined as "The second night" compensates for the disobedience of the first night through her obedience. The sermon also explicitly identifies Mary Magdalene and other women as "apostles". The first clear identification of Mary Magdalene as a redeemed sinner comes from Ephrem the Syrian (c abca) c. 306 - 373). Part of the reason for the identification of Mary Magdalene as a sinner may have originated from the reputation of her birthplace, Magdala, which, by the end of the first century, is renowned for its alleged inhabitants and corruption.
In one of his preserved sayings, Gregory of Nyssa identified Mary Magdalene as "the first witness to the resurrection, that he may be reset by his faith, in the resurrection, in the resurrection, what is left in his transgressions. "Saint Ambrose (340 - 397), on the other hand, not only rejected the incorporation of Mary Magdalene, Mary of Bethany, and the sinful anointing, but even proposed that the authentic Mary Magdalene herself was, in fact, two separate persons: a woman named Mary Magdalene who discovered the empty tomb and the different Mary Magdalene who saw the risen Christ. Saint Augustine of Hippo (354 - 430) consoled the possibility that Mary of Bethany and the unnamed sinner of Luke may be the same, but did not associate Mary Magdalene with any of them. Instead, Augustine praised Mary Magdalene as "undoubtedly... much more energized in her love than any other woman who has served God".
Beginning of the Middle Ages
The unnamed "sinner" in Luke 7: 36-50 was never identified as a prostitute and, in Jewish society at the time the Gospel was written, "sinful" could mean that he "did not diligently observe the law of Moses." The idea of ​​Mary Magdalene in particular being a former prostitute or fat woman derived from the claims of Pope Gregory I ("Gregory the Great") was made in influential homilies around the year 591, in which he not only identified Magdalena with anonymous sinners with perfume in Luke and with Mary of Bethany, the sister of Martha and Lazarus, but also, for the first time, explicitly identifying her sins as something sexual:
He is Luke who calls the sinful woman, whom John calls Mary, we believe as Mary of whom seven demons are issued according to Mark. What do these seven demons show, if not all evil? Obviously, that woman had previously used an ointment to scent her meat in forbidden acts. Therefore, what he displays is more embarrassing, he now offers to God in a more commendable way. He desperately wanted the worldly eye, but now through this penance is consumed with tears. She flaunts her hair to put on her face, but now her hair dries her tears. He had spoken proud things with his mouth, but by kissing God's feet, he now planted his mouth at the feet of the Redeemer. For every joy, therefore, he has in himself, he is now sacrificing himself. He transforms many of his evils into virtue, to serve God fully in penance.
In the interpretation of Pope Gregory, the seven demons who were expelled from Mary Magdalene by Jesus were transformed into the seven deadly sins of medieval Catholicism, which caused Mary "to be condemned not only to lust, but also to pride and greed." The aspect of a repentant sinner becomes almost as significant as the student in the persona as depicted in Western art and religion literature, fitting in with the importance of regret in medieval theology. In the next religious legend, Mary's story becomes united with the story of Saint Mary of Egypt, a repentant whore who later lived as a hermit. With that, Mary's image is, according to Susan Haskins, the author of Mary Magdalene: Myth and Metaphor, finally settled... for nearly fourteen hundred years, "although it is actually the most important of the popular medieval end of Acts her life describes her as a rich woman whose life of sexual freedom is purely for pleasure. This combined portrayal of Mary Magdalene was brought into the Mass texts for the day of her celebration: in the Tridentine Mass, the gathering explicitly identifies her as Mary of Bethany by describing Lazarus as her brother, and the Gospel is the story of a repentant woman who anointed Jesus' Feet.
The "joint Magdalene" was never accepted by Eastern Orthodox churches, who only saw Mary as a disciple, and believed that after the Resurrection, she lived as a companion of the Virgin Mary, and even in the West was not universally accepted. The Benedictine Order always celebrates Mary from Bethany along with Martha and Lazarus from Bethany on July 29, while Mary Magdalene is celebrated on July 22. Not only John Chrysostom in the East ( Matthew, Homily 88 ), but also Ambrose ( De virginitate 3.14; 4.15) in the West, when speaking of Mary Magdalene after the resurrection of Jesus Christ, far from calling him a whore, thought he was a virgin. Beginning around the eighth century, Christian sources recorded the mention of the church in Magdala supposedly built on the site of the house of Mary Magdalene, where Jesus cast her out of seven demons.
In the Eastern tradition supported by bishop and western historian Gregory of Tours, Mary Magdalene is said to have retired to Ephesus in Asia Minor with the Virgin Mary, where they both live the rest of their lives. Gregory states that Mary Magdalene was buried in the city of Ephesus. Modestus, the Patriarch of Jerusalem from 630 to 634, illustrates a slightly different tradition that Mary Magdalene had come to Ephesus to stay with the apostle John after the death of the Virgin Mary.
High Middle Ages
Beginning in the early Middle Ages High, writers in Western Europe began to develop an elaborate fictional biography of the life of Mary Magdalene, where they adorned the vague details given in the gospels. Stories of glorious saints are very popular during this time period; so the stories of Mary Magdalene's wealth and social status are greatly exaggerated. In the tenth century, Odo of Cluny wrote a sermon in which he described Mary as an extraordinarily wealthy royal lady. Some manuscripts of the sermon note that Maria's parents were named Syrus and Eucharia and one manuscript became very clear which depicted the ownership of her family's land in Bethany, Jerusalem and Magdala.
Theologian Honorius Augustodunensis 1080 - c. 1151) decorates this story further, reporting that Mary is a noble lady the rich married in "Magdalum", but he committed adultery, so he fled to Jerusalem and became a "public sinner" ( vulgaris meretrix ). Honorius mentions that, out of love for Jesus, Mary repented and retired into a solitary isolation life. Under the influence of stories of other female saints, such as Saint Mary of Egypt and Saint Pelagia, painters in Italy during the ninth and tenth centuries gradually began to develop the image of Mary Magdalene who lived alone in the desert as a repentant hermit. This depiction became so popular that it quickly spread to Germany and the UK. From the twelfth century, Abbot Hugh of Semur (died 1109), Peter Abelard (died 1142), and Geoffrey of Vendome (died 1132) all refer to Mary Magdalene as a worthy sinner apostolic apostolate (Apostle to the Apostles), with degrees that became common during the twelfth and thirteenth centuries.
In Western Europe, elaborate and contradictory legends began to flourish, claiming that Mary Magdalene had traveled to southern France and died there. Beginning around the year 1050, the monks of the Abbasine Monastery, VÃÆ'Ã… © zelay in Burgundy claim to have discovered the real skeleton of Mary Magdalene. At first, the existence of the skeleton was only confirmed, but, in 1265, the monks made a spectacular public display of the "discovery" and, in 1267, the bones were brought before the French king himself, who respected them. On December 9, 1279, the excavations commanded by Charles II, the King of Naples at Saint-Maximin-la-Sainte-Baume, Provence, led to the discovery of another cemetery recognized by Mary Magdalene. The temple was supposedly found intact, with the inscription explaining why the relics have been hidden. Charles II commissioned the construction of a new Gothic basilica on the site and, in return for providing accommodation for pilgrims, city dwellers were exempt from taxes. Saint-Maximin-la-Sainte-Baume gradually replaced VÃ © Â © zelay in popularity and acceptance.
The most famous story of Mary Magdalene's legendary life comes from The Golden Legend , a collection of stories of medieval saints compiled around 1260 by Italian writers and Dominicans Jacobus de Voragine ( c. 1230 - 1298). In this story, Mary Magdalene, in Ehrman's words, "is extraordinarily rich, very beautiful, and very sensual," but she gave up her life of wealth and sin to be a faithful follower of Jesus. Fourteen years after Jesus' crucifixion, some Gentiles threw Mary, Lazarus (who, in this story, was his brother because of his incorporation with Mary of Bethany), and two other Christians named Maximin and Cedonius to the boat without a wheel in the Mediterranean Sea to die. However, miraculously, the boat was washed away in Marseille in southern France. Mary persuaded the city governor not to sacrifice to the pagan god and then persuade him to convert to Christianity after he had proved the power of the Christian God by successfully praying to Him to make the governor's wife pregnant. The governor and his wife sailed to Rome to meet directly with the apostle Peter, but their ship was hit by a storm, which caused the wife to give birth. His wife died in childbirth and the governor left him on an island with a baby still alive in his chest. The governor spent two years with Peter in Rome and, on his way back, he stopped on the same island to discover that, because of Mary Magdalene's marvelous long-distance intercession, her son had survived for two years in her dead mother's milk. Then the governor's wife rose from the dead and told her that Mary Magdalene had brought her back. The whole family returned to Marseille, where they met Mary again in person. Maria herself spent the last thirty years of her life as a regretful recluse in a cave in the desert of France, Provence. At every canonical clock, the angels come and pick it up to hear their songs in Heaven. On the last day of his life, Maximin, now the bishop of Aix, came to him and gave him the Eucharist. Mary cried in pain and, after taking it, she lay down and died. De Voragine gave a general account of the relocation of Mary Magdalene from her tomb at the orator of St. Maximin in Aix-en-Provence to the newly established Và © bà © neel; transport relics were included as it was done in 771 by the founder of the monastery, identified as Gerard, Duke of Burgundy.
Monk and historian Domenico Cavalca, quoting Jerome, suggests that Mary Magdalene was engaged to St. John the Evangelist: "I like to think that Magdalene is a couple from John, not confirmed it... I am glad and blythe that St Jerome should say so ". They are sometimes regarded as couples in Marriage in Cana, although the Gospel accounts say there are no abandoned ceremonies. In De Golden Legend De Voragine refuses to talk about John and Mary engaged and John leaves his wife at the altar to follow Jesus as nonsense.
End of the Middle Ages and Renaissance
The thirteenth-century Cistercian monk and historian Peter of Vaux de Cernay declare that it is part of Catharist's belief that Jesus Christ in the world has a relationship with Mary Magdalene, portrayed as his mistress: "Furthermore, in their secret encounter, they say that Christ born in the earthly Bethlehem and seen and crucified in Jerusalem is "evil", and that Mary Magdalene is her concubine - and that she is the woman taken in adultery referred to in the Scriptures. "A document, possibly written by Ermengaud from BÃÆ'Â © ziers, undated and anonymous and attached to his book Treatise against Heretics , makes a similar statement:
Also they [Cathars] taught in their secret meetings that Mary Magdalene was the wife of Christ. She is a Samaritan woman to whom She said, "Call your husband". She was a woman brought to adultery, which Christ freed so that the Jews would stone her, and she was with her in three places, in the temple, in the well, and in the garden. After the Resurrection, He first appeared to him.
In the mid-14th century, a Dominican monk wrote a biography of Mary Magdalene in which she describes her brutally tearing herself after abandoning prostitution, scratching her legs to bleeding, tearing her hair, and beating her face with her fists and breasts with stones. This portrayal inspires the sculptor Donatello (abbr title = "circa"> c) <1386 - 1466) to describe himself as a skinny ascetic and beaten in his wooden statue Penitent Magdalene ( c. 1454) for Florence Baptistery. In 1449, King RenÃÆ' Â © d'Anjou gave to Angers Cathedral, the ampora of Cana where Jesus turned water into wine, took it from the nuns of Marseilles, who told him that Mary Magdalene took him from Judea, which relates to the legend in which he is the bride who was dumped at the wedding and after that John the Evangelist received her call from Jesus.
Reform and Counter-Reform
In 1517, at the abyss of the Protestant Reformation, the Jacques LefÃÆ'¨vre d'ÃÆ'â € ° taples of France's leading French descent published his book De Maria Magdalena et triduo Christi disceptatio, in which he opposed the incorporation of Mary Magdalene , Mary of Bethany, and an unnamed sinner in Luke. Various authors published a flurry of books and pamphlets in response, most of which opposed the imitation of LefÃÆ'¨vre d'ÃÆ'â € °. In 1521, the theological faculty at the Sorbonne formally condemned the idea that the three women were separate people as heretics, and the debate subsided, defeated by the great issues raised by Martin Luther. Luther and Huldrych Zwingli (1484 - 1531) both support the Magdalene composite. Luther, whose view of sexuality is much more liberal than his reformist counterparts, reportedly joked to a group of friends that "even the pious Christ" has committed adultery three times: once with Mary Magdalene, once with the Samaritan woman in good, and once with the adulterer he has let go so easily. Because the cult of Mary Magdalene is closely related to Catholic teaching about the mediation of the saints, it is mainly under harsh criticism by Protestant leaders. Zwingli demanded the cult of Mary Magdalene to be abolished and all images of her had to be destroyed. John Calvin (1509 - 1564) not only rejected Magdalene's alliance, but also criticized Catholics for never believing in it.
During Counter-Reformation, Roman Catholicism began to greatly emphasize the role of Mary Magdalene as a repentant sinner. His medieval role as a patron and advocate became minimized and his regret was regarded as his most important aspect, especially in France and in the southern part of the Catholic Church of Germany. A large number of Baroque paintings and sculptures depict a converted Magdalene, often showing him naked or partially naked, with a strong emphasis on his erotic beauty. Poems about Mary Magdalene's conversion are also popular. The places of the nobility and nobility in southern Germany are supplemented by the so-called "Magdalene cells", a small and simple hermit that functions both as a chapel and a residence, where the nobility can retreat to find religious solace. They are usually located deep in the wild areas away from the rest of the property and their exteriors are designed to show vulnerability.
Modern era
Because of the legend that claims that Mary Magdalene was a prostitute, she became the protector of "recalcitrant women", and, in the 18th century, moral reformers set up Magdalena hospitals to rescue women from prostitution. The historical fiction novel Edgar Saltus Mary Magdalene: A Chronicle (1891) describes her as a heroine who lives in a castle in Magdala, who moved to Rome to be a "bread of the tetrarchy", telling John the Baptist he would "drinking pearls... soup on peacock tongue".
The general identification of Mary Magdalene with other New Testament characters was omitted in the 1969 revision of the Roman General Calendar, with comments on her liturgical celebration on July 22: "No changes were made in the title of the memorial today, but this concerns only Saint Mary Magdalene , to whom Christ emerged after his resurrection.This is not about the sister of Saint Martha, or of the sinful woman whose sins are spoken by God (Luke 7: 36-50). "Elsewhere it says about the liturgy of Rome July 22 that" it will not mention Mary Mother Bethany and the sinful woman of Luke 7: 36-50, but only Mary Magdalene, the first person to whom Christ appeared after her resurrection. " According to historian Michael Haag, this change is a quiet confession of the Vatican that the earlier teaching of Mary Magdalene's Church as a repentant whore was wrong. Mary of Bethany's party and her brother Lazarus are now on July 29, the memorial of their sister Martha.
However, despite the Vatican's rejection of her, Mary's view as a repentant whore only grew more common in popular culture. He is portrayed as one of Nikos Kazantzakis's 1955 novels The Last Temptation of Christ and the adaptation of the 1988 Martin Scorsese film, where Jesus, while he was dying on the cross, had a vision of Satan about what it was would be like if he married Mary Magdalene and raised a family with him instead of dying for human sin. Mary is also described as a reformed prostitute at Andrew Lloyd Webber and 1971 Tim Rice Jesus Christ Superstar. In Superstar , Mary describes her sexual attraction to Jesus in the song "I Do not Know How to Love Him", which surprised many of the original audiences of the drama. Ki Longfellow's novel The Secret Magdalene (2005) refers to the Gnostic Gospels and other sources to describe Mary as an intelligent and dynamic woman who studied at the fairy tale library of Alexandria, and shared her knowledge with Jesus. Lady Gaga's song "Judas" (2011) is sung from Mary's perspective, describing herself as a prostitute "beyond repentance".
Dan Brown 2003 bestselling mystery thriller The Da Vinci Code popularized a number of false ideas about Mary Magdalene, including that she was a member of the tribe of Benjamin, that she was the wife of Jesus, that she was pregnant at the crucifixion, and that she gave birth to the son of Jesus, who became the founder of the lineage that endures to this day. There is absolutely no historical evidence, from the canonical or apocryphal gospels, other early Christian writings, or other ancient sources, to support these claims. The Da Vinci Code also states that the figure of the "beloved disciple" for Jesus' rights at Leonardo da Vinci The Last Supper is Mary Magdalene, posing as one of the boys; art historians maintain that the figure is, in fact, the apostle John, who only appears feminine because of Leonardo's distinctive interest that obscures lines between the two sexes, qualities found in his other paintings, such as St. John the Baptist (painted c. 1513-1516). Furthermore, according to Ross King, an Italian art expert, Mary Magdalene's appearance at the Last Supper would not be controversial and Leonardo would have no motive to impersonate any of the other disciples, as he was widely respected in his role. as the "apostle of the apostles" and protector of the Dominican Order, for whom The Last Supper is painted. There will even be a precedent for that, because the ancient Italian Renaissance painter, Fra Angelico, put it into the Last Supper painting. Many works are written in response to historical inaccuracies in The Da Vinci Code, but the novel still has a major influence on how members of the general public see Mary Magdalene.
In 2012, scholar Karen L. King publishes the Gospel of Jesus' Wife, a Coptic papyrus fragment claimed where Jesus said: "My wife... she will be my disciple." The consensus of the extraordinary scholars, including King himself, is that the fragment is a modern forgery. If original, papyrus will be dated to sometime between the sixth and ninth centuries. Although the fragment does not contain the name Mary Magdalene, some authors speculate that she is the woman in question.
The 2018 film Mary Magdalene, starring Rooney Mara as a titular character, attempts to reverse the centuries-old portrayal of Mary Magdalene as a repentant whore while arguing against the conspiracy claim that she is a Jesus or sexual wife. couple. Instead, the film describes him as the closest disciple of Jesus and the only one who truly understands his teachings. This portrayal is based in part on the Gnostic Gospel of Mary Magdalene . The film, described as having a "very feminist bend", is praised for its music and cinematographic scores, its surprising loyalty to the biblical narrative, and his acting, but is criticized as slow, overwrought, and too serious a move to be trustworthy. It was also criticized by many evangelicals, who were offended by the use of extraconic film material sources.
In Western art
The initial idea of ​​Mary Magdalene as a sinner and adulteress is reflected in the medieval Christian art of the West, where she is the most commonly described female figure after the Virgin Mary. She may be shown both as being very luxurious and fashionably dressed, unlike other female characters who wear contemporary clothing styles, or alternatives as being completely naked but covered by long blond hair or reddish blonds. The latter depiction represents Penitent Magdalene , which according to medieval legend (details in the next section) has spent the period of conversion as a desert after hermit after leaving his life as a follower of Jesus. The story becomes mixed in the West with the story of Saint Mary in Egypt, a fourth-century prostitute changing the hermit, whose clothes are gone and falling in the desert. The widespread artistic representation of Mary Magdalene wept is the source of the modern English word maudlin, meaning "sickening sentimental or emotional".
In the medieval picture, Mary's long hair covered her entire body and maintained its simplicity (added in some German versions as Tilman Riemenschneider had by thick body hair), but, from the sixteenth century, some depictions, such as those by Titian, the naked, the number of nudity that tends to increase in successive periods. Even if covered, he often only wears a curtain drawn around him, or underwear. In particular, Mary is often shown naked in her legendary "Elevation" scene, where she is propped up in the desert by angels who raise her and feed her heavenly manna, as told in the Golden Legend.
Mary Magdalene at the foot of the cross during the Crucifixion appeared in an eleventh-century English manuscript "as an expressional tool and not a historical motif," which was meant as "the expression of emotional assimilation of the event, which led the audience to identify with mourners." Another isolated portrayal occurs, but, from the thirteenth century, the addition to the Blessed Mother and John when the audience at the Crucifixion became more common, with Mary Magdalene being most often found, either kneeling at the foot of the cross holding the axis, occasionally kissing the feet of Christ, or standing, usually on the left and behind Mary and John, with his arms outstretched toward Christ in a sign of sadness, as in a painting corrupted by Cimabue at the upper church in Assisi from c. 1290. A Magdalena kneeling by Giotto in the Scrovegni Chapel ( c. 1305) is very influential. As the Gothic-painted cross becomes a crowded composition, Magdalena becomes a prominent figure, with a halo and can be identified by her unbranded long blonde hair, and usually a bright red dress. When the fainting Virgin Mary became more common, generally occupying the attention of John, Magdalena's uncontrolled movements increasingly represented the main view of the audience's grief.
According to Robert Kiely, "No figure in the Christian Pantheon except Jesus, the Virgin Mary, and John the Baptist has inspired, provoked, or disrupted the painters' imagination more than Magdalena." Regardless of the Crucifixion, Mary is often featured in the Passion of Jesus scene, when mentioned in the Gospels, like the Crucifixion, Christ Carries the Cross and Noli me Tangere, but is usually eliminated in another scene showing the Twelve Apostles, like the Last Supper. As Mary of Bethany, she is shown as being present at the Resurrection of Lazarus, her brother, and in a scene with Jesus and her sister Martha, who began to often be depicted in the seventeenth century, as in Christ at the House of Martha and Mary > by VelÃÆ'¡zquez.
Source of the article : Wikipedia
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