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Joh 1 | VarApp | STEP |". us.stepbible.org. See especially John 13:23, 19:26, 20:2, 21:7, 21:20 . Retrieved July 20, 2023. Sabar, Ariel (2016), "The Scholar Who Discovered the 'Jesus's Wife' Fragment Now Says It's Likely a Fake", The Atlantic, archived from the original on April 1, 2017 , retrieved April 20, 2018
Ehrman, Bart D. (2004), Truth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine, Oxford, England: Oxford University Press, ISBN 978-0-19-518140-1 The Old and New Testament and Gnostic contexts and the text are discussed by Grant 1961, pp.129–140. Brown, Raymond Edward (1979). The Community of the Beloved Disciple. Paulist Press. ISBN 978-0-8091-2174-8. Kugelmann, Robert (1983), The Windows of Soul: Psychological Physiology of the Human Eye and Primary Glaucoma, London, England and Toronto, Canada: Associated University Presses, ISBN 978-0-8387-5035-3Christian Churches of God. "The Treatise of Ermengaudus (No. B8)". Ccg.org. Archived from the original on May 21, 2012 . Retrieved August 13, 2012. Haag, Michael (2016), The Quest For Mary Magdalene: History & Legend, London, England: Profile Books, ISBN 978-1847659385
Mormando, Franco (1999b). "Teaching the Faithful to Fly: Mary Magdalene and Peter in Baroque Italy". Saints & Sinners: Caravaggio & the Baroque Image. McMullen Museum of Art, Boston College. ISBN 978-1-892850-00-3. Häggman, Ann-Mari (1992). "Magdalena på källebro: en studie i finlandssvensk vistradition med utgångspunkt i visan om Maria Magdalena / Ann-Mari Häggman". Skrifter utgivna av Svenska litteratursällskapet i Finland (in Swedish). Helsinki: Society of Swedish Literature in Finland. ISSN 0039-6842. Wikidata Q113529928. According to Mark 16:1–8, the earliest account of the discovery of the empty tomb, Mary Magdalene, Mary the mother of James, and Salome went to the tomb just after sunrise, a day and half after Jesus's burial and found that the stone had already been rolled away. [64] [65] [72] They went inside and saw a young man dressed in white, who told them that Jesus had risen from the dead and instructed them to tell the male disciples that he would meet them in Galilee. [63] [64] [65] Instead, the women ran away and told no one, because they were too afraid. [63] [64] [65] The original text of the gospel ends here, without the resurrected Jesus making an appearance to anyone. [63] [65] [73] Casey argues that the reason for this abrupt ending may be because the Gospel of Mark is an unfinished first draft. [63] New Testament apocrypha writings mention Mary Magdalene. Some of these writings were cited as scripture by early Christians. However, they were never admitted to the canon of the New Testament. Roman Catholic, Eastern Orthodox and Protestant churches generally do not view these writings as part of the Bible. [92] In these apocryphal texts, Mary Magdalene is portrayed as a visionary and leader of the early movement whom Jesus loved more than he loved the other disciples. [93] These texts were written long after the death of the historical Mary Magdalene. [13] [10] They are not regarded by bible scholars as reliable sources of information about her life. [13] [10] [94] Sanders summarizes the scholarly consensus that: Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0Dresdale, Andrea (January 27, 2022). "Lady Gaga says she 'always wanted to play' Mary Magdalene from the Bible". ABC News . Retrieved December 25, 2022. Starting in early High Middle Ages, writers in western Europe began developing elaborate fictional biographies of Mary Magdalene's life, in which they heavily embellished upon the vague details given in the gospels. [168] [169] Stories about noble saints were popular during this time period; [168] accordingly, tales of Mary Magdalene's wealth and social status became heavily exaggerated. [170] [169] In the tenth century, Odo of Cluny ( c. 880 – 942) wrote a sermon in which he described Mary as an extraordinarily wealthy noblewoman of royal descent. [171] Some manuscripts of the sermon record that Mary's parents were named Syrus and Eucharia [172] and one manuscript goes into great detail describing her family's purported land holdings in Bethany, Jerusalem, and Magdala. [172] Antonov, Vladimir, ed. (2008). The Gospel of Philip (PDF). Translated by Anton Teplyy and Mikhail Nikolenko. p.33 . Retrieved August 27, 2021. Presbyterians honor her as the "apostle to the apostles" [281] and, in the book Methodist Theology, Kenneth Wilson describes her as, "in effect", one of the "first missionaries". [282] Thiering, Barbara. Jesus the Man: Decoding the Real Story of Jesus and Mary Magdalene. New York: Simon & Schulster (Atria Books), 2006. ISBN 1-4165-4138-1.
Morrow, Carol Ann (November 30, 1999), "St. Mary Magdalene: Redeeming Her Gospel Reputation", Catholic Update Newsletter , retrieved July 23, 2021 Carson, D. A. (1991), The Gospel According to John, Grand Rapids, Michigan: William B. Eerdmans, ISBN 0-8028-3683-6According to Robert Kiely, "No figure in the Christian Pantheon except Jesus, the Virgin Mary, and John the Baptist has inspired, provoked, or confounded the imagination of painters more than the Magdalene". [245] Apart from the Crucifixion, Mary was often shown in scenes of the Passion of Jesus, when mentioned in the Gospels, such as the Crucifixion, Christ Carrying the Cross and Noli me Tangere, but usually omitted in other scenes showing the Twelve Apostles, such as the Last Supper. As Mary of Bethany, she is shown as present at the Resurrection of Lazarus, her brother, and in the scene with Jesus and her sister Martha, which began to be depicted often in the seventeenth century, as in Christ in the House of Martha and Mary by Velázquez. [246]
English singer-songwriter FKA Twigs released album Magdalene in 2019, saying that she related to the way Mary Magdalene's narrative was revised. [250] Omid Scobie's book is understood to include a volley of withering criticisms of the Royal Family. Here, Royal Correspondent NATASHA LIVINGSTONE sifts fact from fiction... This confusing reference is already in the original manuscript. It is not clear, if the text refers to Jesus's or his mother's sister, or whether the intention is to say something else. The Eastern Orthodox Church has never identified Mary Magdalene with Mary of Bethany or the "sinful woman" who anoints Jesus in Luke 7:36–50 [251] and has always taught that Mary was a virtuous woman her entire life, even before her conversion. [251] They have never celebrated her as a penitent. [251] Mary Magdalene's image did not become conflated with other women mentioned in Biblical texts until Pope Gregory the Great's sermon in the sixth century, and even then this only occurred in Western traditions. Instead, she has traditionally been honored as a " Myrrhbearer" (Μυροφόρος; the equivalent of the western Three Marys) [252] and " Equal to the Apostles" (ἰσαπόστολος). [252] For centuries, it has been the custom of many Eastern Orthodox Christians to share dyed and painted eggs, particularly on Easter Sunday. The eggs represent new life, and Christ bursting forth from the tomb. Among Eastern Orthodox Christians this sharing is accompanied by the proclamation "Christ is risen!" One folk tradition concerning Mary Magdalene says that following the death and resurrection of Jesus, she used her position to gain an invitation to a banquet given by the Roman emperor Tiberius in Rome. When she met him, she held a plain egg in her hand and exclaimed, "Christ is risen!" The emperor laughed, and said that Christ rising from the dead was as likely as the egg in her hand turning red while she held it. Before he finished speaking, the egg in her hand turned a bright red and she continued proclaiming the Gospel to the entire imperial house. [253] Roman Catholicism [ edit ] Mary Magdalene by Gregor Erhart (d. 1525)The common identification of Mary Magdalene with other New Testament figures was omitted in the 1969 revision of the General Roman Calendar, with the comment regarding her liturgical celebration on July 22: "No change has been made in the title of today's memorial, but it concerns only Saint Mary Magdalene, to whom Christ appeared after his resurrection. It is not about the sister of Saint Martha, nor about the sinful woman whose sins the Lord forgave." [218] [219] Elsewhere it said of the Roman liturgy of July 22 that "it will make mention neither of Mary of Bethany nor of the sinful woman of Luke 7:36–50, but only of Mary Magdalene, the first person to whom Christ appeared after his resurrection". [220] According to historian Michael Haag, these changes were a quiet admission from the Vatican that the Church's previous teaching of Mary Magdalene as a repentant whore had been wrong. [221] Mary of Bethany's feast day and that of her brother Lazarus is now on July 29, the memorial of their sister Martha. [222]
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