Mary Magdalene: Difference between revisions
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[[File:Magdalene.jpg|right||px250|thumb| [[Mary | [[File:Magdalene.jpg|right||px250|thumb|The ''woman of the city''([[4172|polis]]) who is said to be a sinner in [[Luke 7]]:37 was washing the feet and [[anoint]]ing the head of Jesus in the House of a [[Simon the Pharisee]]. Was this event we see also the same we see with [[Simon the leper]] in [[Mark 14]]:3 and [[Matthew 26]]:6? Is [[Simon the leper]] also [[Simon the Pharisee]] and even the [[Nicodemus]] who we see in [[John]] all the same person and the father of Martha and Mary? And was the act of this woman which was to be "be told for a memorial of her"<Ref>[[Matthew 26]]:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.</Ref> the act of Mary who sat at his feet?<Ref>[[Luke 10]]:39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.</Ref> Because John says this Mary, the sister of Lazarus, was the woman who [[anoint]]ed the feet of Jesus.<Ref>[[John 11]]:2 (It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)</Ref> Was [[Mary Magdalene]]<Ref name="MaryMagdalene">{{MaryMagdalene}}</Ref> washing the feet of Christ in the House of Simon since she had the oil saved for His burial?<Ref>[[Matthew 26]]:12 For in that she hath poured this ointment on my body, she did [it] for my burial. | ||
: [[Mark 14]]:8 She hath done what she could: she is come aforehand to anoint my body to the burying. | |||
: [[Mark 16]]:1 ¶ And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him. | |||
: [[John 12]]:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.</Ref>(Picture by Maarten van Heemskerck, 1498-1574) ]] | |||
We do not know the woman's name in [[Luke 7]]: 36-42 or her relation to the man Simon except that she is considered by him to be a '''"sinner"'''<Ref name="hamartolos">{{268}}</Ref> | == Mary of Magdalene == | ||
We are told that we do not know the woman's name in [[Luke 7]]: 36-42 or her relation to the man Simon except that she is considered by him to be a '''"sinner"'''<Ref name="hamartolos">{{268}}</Ref>. From its earliest of Western Christianity the common view was that [[Mary Magdalene]] was simply another title for Mary the sister of Martha and Lazarus, whom today we tend to call Mary of Bethany and the woman who anoints the feet of Jesus and according to [[Simon the Leper|Simon of Bethany]] was a sinful woman. | |||
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== Mary of Bethany == | == Mary of Bethany == | ||
In [[John 12]], the woman is identified as Mary of Bethany, the sister of Martha and Lazarus. An almost identical event takes place where a women, also a Mary, is identified as [[Mary Magdalene]]. Are these three people, the unnamed "sinner", [[Mary Magdalene]], and Mary of Bethany, the same person? | In [[John 12]], the woman is identified as Mary of Bethany, the sister of Martha and [[Lazarus]]. An almost identical event takes place where a women, also a Mary, is identified as [[Mary Magdalene]]. Are these three people, the unnamed "sinner", [[Mary Magdalene]], and Mary of Bethany, the same person? | ||
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: Yet it is [[Mary Magdalene|Mary Magdalen]] who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while John calls her "Mary Magdalen" in [[John 19|19]]:25, [[John 20|20]]:1, and [[John 20|20]]:18, he calls her simply "Mary" in [[John 20|20]]:11 and [[John 20|20]]:16." | : Yet it is [[Mary Magdalene|Mary Magdalen]] who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while John calls her "Mary Magdalen" in [[John 19|19]]:25, [[John 20|20]]:1, and [[John 20|20]]:18, he calls her simply "Mary" in [[John 20|20]]:11 and [[John 20|20]]:16." | ||
"John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. [[Matthew 26]] and [[Mark 14]]). It is remarkable that already in John 11:2, John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa. It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3–8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner". In the same way Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:27) he conceals. If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same." [[Mary Magdalene|Mary Magdalen]], in The Catholic Encyclopedia, ''Hugh Pope'', 1910. New York: Robert Appleton Company. | "John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. [[Matthew 26]] and [[Mark 14]]). It is remarkable that already in John 11:2, John has spoken of Mary as "she that anointed the Lord's feet", he ''aleipsasa''. It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3–8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner". In the same way Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:27) he conceals. If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same." [[Mary Magdalene|Mary Magdalen]], in The Catholic Encyclopedia, ''Hugh Pope'', 1910. New York: Robert Appleton Company. | ||
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{{gospelmary}} | |||
[[Category:Bible people]] | |||
Latest revision as of 23:58, 7 June 2024
Mary of Magdalene
We are told that we do not know the woman's name in Luke 7: 36-42 or her relation to the man Simon except that she is considered by him to be a "sinner"[6]. From its earliest of Western Christianity the common view was that Mary Magdalene was simply another title for Mary the sister of Martha and Lazarus, whom today we tend to call Mary of Bethany and the woman who anoints the feet of Jesus and according to Simon of Bethany was a sinful woman.
"36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. 37 And, behold, a woman in the city[7], which was a sinner[6], when she knew that [Jesus] sat at meat in the Pharisee’s house, brought an alabaster[8] box of ointment, 38 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.
39 Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner[6]. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Luke 7: 36-42
But we not only have many Simons and many Marys but we also have many gospels.
Mary of Bethany
In John 12, the woman is identified as Mary of Bethany, the sister of Martha and Lazarus. An almost identical event takes place where a women, also a Mary, is identified as Mary Magdalene. Are these three people, the unnamed "sinner", Mary Magdalene, and Mary of Bethany, the same person?
“1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon’s [son], which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor?" John 12:1-5.
"25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the [wife] of Cleophas, and Mary Magdalene." John 19: ... "1 The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." John 20:1.
"11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre," John 20:11
But another question arises is this unnamed sinner also woman caught in adultery.John 8:3-4
Many called Mary
Some Christians initially identified Mary of Bethany with Mary Magdalene and the sinful woman of Luke 7 but that became an inconvenient connection for some of the more modern doctrines of men.
"An examination of John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen . From John we learn the name of the "woman" who anointed Christ's feet previous to the last supper. We may remark here that it seems unnecessary to hold that because Matthew and Mark say "two days before the Passover", while John says "six days" there were, therefore, two distinct anointings following one another.
- John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, "she hath wrought a good work upon Me. ...In pouring this ointment upon My body she hath done it for My burial. ...Wheresoever this Gospel shall be preached ... that also which she hath done shall be told for a memory of her." Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ?
- Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while John calls her "Mary Magdalen" in 19:25, 20:1, and 20:18, he calls her simply "Mary" in 20:11 and 20:16."
"John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14). It is remarkable that already in John 11:2, John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa. It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3–8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner". In the same way Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:27) he conceals. If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same." Mary Magdalen, in The Catholic Encyclopedia, Hugh Pope, 1910. New York: Robert Appleton Company.
The Gospel of Mary
The Gospel of Mary is found in the Berlin Gnostic Codex (Papyrus Berolinensis 8502). This very important and well-preserved codex was discovered in the late-nineteenth century somewhere near Akhmim in upper Egypt. It was purchased in Cairo in 1896 by a German scholar, Dr. Carl Reinhardt, and then taken to Berlin.
The Gospel of Mary is an early Christian text.
It was deemed unorthodox by the nascent church and excluded from the canon. The motive for excluding the Gospel of Mary was not the text’s lack of conformity to the requirements of apostolic succession or orthodoxy. It may have been due in part the prejudice of the men who made allowances for he Benefactors who exercise authority who wanted to find the role of women in the patriarchal family in conflict with the patriarchal hierarchy as defined on the rise of the Roman Imperial cult and the Empire.
It should not be read as a Gnostic gospel but is to be "interpreted in the light of a broader Christian context". “The Gospel of Mary is about inter-Christian controversies, the reliability of the disciples’ witness, the validity of teachings given to the disciples through post-resurrection revelation and vision, and the leadership of women.” De Boer 2004.
Gospel of Mary is missing pages.[9] The fragments of the Papyrus Oxyrhynchus L 3525 (P.Oxy. L 3525) and Papyrus Rylands 463, and their appearance as both an original Greek and a Coptic language translation, suggests that was well distributed in early Christian times.
The Gospel According to Mary Magdalene
Chapter 4
(Pages 1 to 6 of the manuscript, containing chapters 1 - 3, are lost. The extant text starts on page 7...)
. . . Will matter then be destroyed or not?
22) The Savior said, All nature, all formations, all creatures exist in and with one another, and they will be resolved again into their own roots.
23) For the nature of matter is resolved into the roots of its own nature alone.
24) He who has ears to hear, let him hear.
25) Peter said to him, Since you have explained everything to us, tell us this also: What is the sin of the world?
26) The Savior said There is no sin, but it is you who make sin when you do the things that are like the nature of adultery, which is called sin.
27) That is why the Good came into your midst, to the essence of every nature in order to restore it to its root.
28) Then He continued and said, That is why you become sick and die, for you are deprived of the one who can heal you.
29) He who has a mind to understand, let him understand.
30) Matter gave birth to a passion that has no equal, which proceeded from something contrary to nature. Then there arises a disturbance in its whole body.
31) That is why I said to you, Be of good courage, and if you are discouraged be encouraged in the presence of the different forms of nature.
32) He who has ears to hear, let him hear.
33) When the Blessed One had said this, He greeted them all,saying, Peace be with you. Receive my peace unto yourselves.
34) Beware that no one lead you astray saying Lo here or lo there! For the Son of Man is within you.
35) Follow after Him!
36) Those who seek Him will find Him.
37) Go then and preach the gospel of the Kingdom.
38) Do not lay down any rules beyond what I appointed you, and do not give a law like the lawgiver lest you be constrained by it.
39) When He said this He departed.
Chapter 5
1) But they were grieved. They wept greatly, saying, How shall we go to the Gentiles and preach the gospel of the Kingdom of the Son of Man? If they did not spare Him, how will they spare us?
2) Then Mary stood up, greeted them all, and said to her brethren, Do not weep and do not grieve nor be irresolute, for His grace will be entirely with you and will protect you.
3) But rather, let us praise His greatness, for He has prepared us and made us into Men.
4) When Mary said this, she turned their hearts to the Good, and they began to discuss the words of the Savior.
5) Peter said to Mary, Sister we know that the Savior loved you more than the rest of woman.
6) Tell us the words of the Savior which you remember which you know, but we do not, nor have we heard them.
7) Mary answered and said, What is hidden from you I will proclaim to you.
8) 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. He answered and said to me,
9) Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.
10) I said to Him, Lord, how does he who sees the vision see it, through the soul or through the spirit?
11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]
(pages 11 - 14 are missing from the manuscript)
Chapter 8
. . . it.
10) And desire said, I did not see you descending, but now I see you ascending. Why do you lie since you belong to me?
11) The soul answered and said, I saw you. You did not see me nor recognize me. I served you as a garment and you did not know me.
12) When it said this, it (the soul) went away rejoicing greatly.
13) Again it came to the third power, which is called ignorance.
14) The power questioned the soul, saying, Where are you going? In wickedness are you bound. But you are bound; do not judge!
15) And the soul said, Why do you judge me, although I have not judged?
16) I was bound, though I have not bound.
17) I was not recognized. But I have recognized that the All is being dissolved, both the earthly things and the heavenly.
18) When the soul had overcome the third power, it went upwards and saw the fourth power, which took seven forms.
19) The first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of flesh, the seventh is the wrathful wisdom. These are the seven powers of wrath.
20) They asked the soul, Whence do you come slayer of men, or where are you going, conqueror of space?
21) The soul answered and said, What binds me has been slain, and what turns me about has been overcome,
22) and my desire has been ended, and ignorance has died.
23) In a aeon I was released from a world, and in a Type from a type, and from the fetter of oblivion which is transient.
24) From this time on will I attain to the rest of the time, of the season, of the aeon, in silence.
Chapter 9
1) When Mary had said this, she fell silent, since it was to this point that the Savior had spoken with her.
2) But Andrew answered and said to the brethren, Say what you wish to say about what she has said. I at least do not believe that the Savior said this. For certainly these teachings are strange ideas.
3) Peter answered and spoke concerning these same things.
4) He questioned them about the Savior: Did He really speak privately with a woman and not openly to us? Are we to turn about and all listen to her? Did He prefer her to us?
5) Then Mary wept and said to Peter, My brother Peter, what do you think? Do you think that I have thought this up myself in my heart, or that I am lying about the Savior?
6) Levi answered and said to Peter, Peter you have always been hot tempered.
7) Now I see you contending against the woman like the adversaries.
8) But if the Savior made her worthy, who are you indeed to reject her? Surely the Savior knows her very well.
9) That is why He loved her more than us. Rather let us be ashamed and put on the perfect Man, and separate as He commanded us and preach the gospel, not laying down any other rule or other law beyond what the Savior said.
10) And when they heard this they began to go forth to proclaim and to preach.
- ↑ Matthew 26:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.
- ↑ Luke 10:39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
- ↑ John 11:2 (It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
- ↑ Mary Magdalene
- Matthew 27:56 "Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children."(father of the apostles James the Great and John, and the husband of Salome)
- Matthew 27:61 "And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre."
- Matthew 28:1 "In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre."
- Mark 15:40 "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;"
- Mark 15:47 "And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid."
- Mark 16:1 "And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him."
- Luke 24:10 "It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, which told these things unto the apostles."
- Mary in John alone at the tomb
- John 19:25 "Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the [wife] of Cleophas(father of James the less, the husband of Mary the sister of the mother of Jesus)', and Mary Magdalene."
- John 20:1 "The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre."
- John 20:11 ¶ But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,
- John 20:16 "Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God. 18 "Mary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things unto her."
- Seven spirits
- Mark 16:9 "Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils."
- Luke 8:2 "And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,"
- ↑ Matthew 26:12 For in that she hath poured this ointment on my body, she did [it] for my burial.
- Mark 14:8 She hath done what she could: she is come aforehand to anoint my body to the burying.
- Mark 16:1 ¶ And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.
- John 12:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.
- ↑ 6.0 6.1 6.2 268 ~ἁμαρτωλός~ hamartolos \@ham-ar-to-los’\@ from 264 ἁμαρτάνω hamartano, without a share; adj AV-sinner 43, sinful 4; 47
- 1) devoted to sin, a sinner
- 1a) not free from sin
- 1b) pre-eminently sinful, especially wicked
- 1b1) all wicked men
- 1b2) specifically of men stained with certain definite vices or crimes
- 1b2a) tax collectors, heathen
- 1) devoted to sin, a sinner
- ↑ 4172 ~πόλις~ polis \@pol’-is\@ probably from the same as polemos 4171 meaning war, or perhaps from polus 4183 meaning many, much, large; n f AV-city 164; 164
- 1) a city
- 1a) one’s native city, the city in which one lives
- 1b) the heavenly Jerusalem
- 1b1) the abode of the blessed in heaven
- 1b2) of the visible capital in the heavenly kingdom, to come down to earth after the renovation of the world by fire
- 1c) the inhabitants of a city
- 1) a city
- ↑ 211 ἀλάβαστρον alabastron [al-ab’-as-tron] from alabastros (of uncertain derivation), the name of a stone; n n; AV-alabaster box 3, box 1; 4
- 1) a box made of alabaster in which unguents are preserved
- The ancients considered alabaster to be the best material in which to preserve their ointments. Breaking the box, probably means breaking the seal of the box.
- ↑ Missing pages 1 to 6 and pages 11 to 14 – pages that included sections of the text up to chapter 4, and portions of chapter 5 to 8. Two other small fragments of the Gospel of Mary from separate Greek editions were later unearthed in archaeological excavations at Oxyrhynchus, Egypt.