Mary Magdalene

The woman of the city(polis) who is said to be a sinner in Luke 7:37 was washing the feet and anointing 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" the act of Mary who sat at his feet? Because John says this Mary, the sister of Lazarus, was the woman who anointed the feet of Jesus. Was Mary Magdalene washing the feet of Christ in the House of Simon since she had the oil saved for His burial?(Picture by Maarten van Heemskerck, 1498-1574)

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". 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, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee’s house, brought an alabaster 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. 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 Golden Legend

The Golden Legend (Originally in Latin: Legenda aurea or Legenda sanctorum) has a different account. This published Legend is a collection of 153 writings by Jacobus de Voragine, and widely read in the west during the Late Middle Ages.

They clearly idealizes Lazarus in a series of hagiographies but may have been compiled around 1259–1266 based on sources that have not fully survived.

"Mary Magdalene had her surname of Magdalo, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them. In such wise that Mary had the castle Magdalo, whereof she had her name Magdalene. And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. And when Mary gave herself to all delights of the body, and Lazarus entended all to knighthood, Martha, which was wise, governed nobly her brother's part and also her sister's, and also her own, and administered to knights, and her servants, and to poor men, such necessities as they needed. Nevertheless, after the ascension of our Lord, they sold all these things."

Mary Magdalene's name came from the name Magdala, meaning ‘the Tower’. The term "Magdalo, a castle" certainly may suggest the idea of a tower.

While there were a few towers, or Magdala, in existence it was not until the 5th or 6th centuries CE when there was an appearance of a town or place with that name. There was a village mentioned in rabbinic literature called Migdal Nuniya meaning ‘Tower of Fish’, and the town Tarichaea (Greek: Ταριχέαι, Tarichéai, meaning the preservation of fish by salting or pickling), and later an Arab village of Al-Majdal although the evidence and location seem to contradict many assumptions.

In the early Roman period there was a place called Magadan in Matthew 15:39, and Dalmanoutha in Mark 8:10 which is only near the tower Magdala. It appears Magadan became Magdala during the Byzantine pilgrimages with later manuscripts of the New Testament conforming to the idea that there was a town of this name here, and Migdal Nuniya was neglected.

The name ‘Magdalene’ may have nothing to do with these towns but bears the meaning ‘the Tower-ess’.

There were many nickname given to followers of Christ especially if they had a common name like Mary or James.

The Hindu Connection

In the The Hindu Connection we explain thar Brahma had a half-sister named Sarai-Svati, Princess of the Temple, or Princess of Tower, who he married, along with an Egyptian Princess named Ghaggar. He also wrote one of the revealed books of sacred Hindu scripture, the Atharva Veda.

Was Brahma the man we call Abram, and eventually Abraham and Sarah ShenReishHey שָׂרָה‎, actually SaraiSvati, of the Old Testament.

Sarasvati (Sanskrit सरस्वती sarasvatī) has been said to mean "the one who flows" and is associated with the goddess of learning, knowledge, and the arts as the term comes down through history.

Sviṣṭa (स्विष्ट).—a. Much desired or loved. Sarasvatī (सरस्वती) is the name of a river and was a boundary of Brahmāvarta, a sacred river that flows with fertilizing and purifying powers of her waters.

The name Mary is said to mean rebellion but that idea has come down because of the rebellion of Moses sister Miriam.

The Hebrew letters for Miryam are MemReishYodMem מִרְיָם.

• מ ם Mem Fountain of water, a flow, a fountain of the Divine Wisdom [massive, overpower chaos] (Numeric value: 40)
• ר Reish Process of Clarification The "head" or "beginning". Life's revelation. [Head... Person head highest] (Numeric value: 200)
• י Yod The Infinite Point of essential good. Divine spark hidden in the ט Tet. Spark of spirit. [closed hand... Deed, work, to make] (Numeric value: 10)
• מ ם Mem Fountain of water, a flow, a fountain of the Divine Wisdom [massive, overpower chaos] (Numeric value: 40)

While the letters MemReishYod מְרִי‎ mëriy are often connected with terms like rebellion, bitterness, and disobedience the word marowm<Ref name="marowm">04791 מָרוֹם‎ marowm [maw-rome’] from 07311 to rise, be high, be exalted; n m; [BDB-928b] [{See TWOT on 2133 @@ "2133h" }] AV-high 29, height 10, above 5, high places 4, highest places 1, dignity 1, haughty 1, loftily 1, high ones 1, upward 1; 54

1) height

1a) height, elevation, elevated place

1a1) in a high place (adv)

1b) height

1c) proudly (adv)

1d) of nobles (fig.)</Ref‎> MemReishVavMem מָרוֹם means the highest place or thing.

The word “tower” in the above reference should be the subject of interest and controversy. “Tower” is translated from migdal, which would be the same as the word Magdala, as in Mary Magdalene in the New Testament.

While both Sarasvati and Mary Magdalene express a meaning of “a tower” and are connected to the idea of something that flows with blessings, they also have an elitist or elevated concept to its meaning and use. It appears it can be used as we use the word “tree” in a family tree.

The Gospel of Mary

The fragments of the Papyrus Oxyrhynchus L 3525 (P.Oxy. L 3525)

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. 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.

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.