Mary Magdalene or Mary of Magdala (original Greek Μαρία η Μαγδαληνή, Heb., Miriam) is described, both in the canonical New Testament and in the New Testament apocrypha, as one of the most important women in the movement of Jesus. Mary was one of women who accompanied Jesus during his travels, following him to the end. According to all four Gospels in the Christian New Testament, she was the first to witness his resurrection.
Mary Magdalene is referred to in early Christian writings as "the apostle to the apostles." In apocryphal texts, she is portrayed as a visionary and leader of the early movement, who was loved by Jesus more than the other disciples. Lot of speculations both in antiquity and in modern times have emerged regarding Mary, including claims that she was Jesus' wife or even a prostitute.
Mary Magdalene is considered by the Catholic Church, as well as the Eastern Orthodox, and Anglican churches to be a saint, with a feast day of July 22 . She is also commemorated by the Lutheran Church with a festival on the same day. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers which is the second Sunday after Pascha (Easter). Protestant Christians honor her as an apostle of Jesus.
Name
Consistently in the four Gospels, Mary Magdalene seems to be distinguished from other women named Mary by adding "Magdalene" (η Μαγδαληνή) to her name. Traditionally, this has been interpreted to mean that she was from Magdala, a town thought to have been on the western shore of the Sea of Galilee. Luke 8:2 says that she was actually "called Magdalene." In Aramaic, "magdala" means "tower" or "elevated, great, magnificent".
In the Gospel of John, Mary Magdalene is also referred to simply as "Mary" at least twice.
Gnostic writings use either Mary or Mary Magdalene, or even just Magdalene.
Sources
Primary sources about Mary Magdalene can be divided into canonical texts that are collected into the Christian New Testament and to apocryphal texts that were left out from the Bible, being judged as heretical during the development of the New Testament canon. These sources are usually dated earliest to the end of the 1st and latest to the early 4th century, all possibly written well after Mary's death.
New Testament
The four Gospels included in the New Testament have little to say about Mary Magdalene. With a single exception in the Gospel of Luke, there is no mention of her in the Gospels before the crucifixion. Luke 8:1-3 says:
After this, Jesus traveled about from one town and village to another -- The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out -- and many others. These women were helping to support them out of their own means.
The same reference to "seven demons" is made later in Mark 16:9 . However, this part of the Gospel of Mark is generally regarded as a late addition, and the reference is possibly based on the Gospel of Luke.
Mark 15:40 , Matthew 27:56 and John 19:25 mention Mary Magdalene as a witness to crucifixion, along with various others women. Luke does not name any witnesses, but mentions "women who had followed him from Galilea" standing at a distance. No motivation for her to follow Jesus to the end is given.
Mark 15:47 and Matthew 27:61 give her name as a witness to Jesus' actual burial. Again, Luke mentions only unnamed "women". In contrast to the synoptic Gospels, John does not mention anyone from Jesus' inner circle to have witnessed his burial.
All Gospels unanimously mention Mary Magdalene to have found Jesus' tomb as empty, either with some other women or alone. Gospels give various accounts if she told about the empty tomb to the disciples or not.
After resurrection, Mark 16:9 and John 20:11-18 mention Jesus to have appeared first to Mary Magdalene, privately. No reason for this is given. Again, Mark's reference is from the final part of his Gospel which is regarded as a late addition, here possibly taking its information from John.
Following this, Mary Magdalene disappears from the New Testament. She is not mentioned in the Acts of the Apostles, and her fate remains undocumented.
Gospel of John and Gospel of Luke also mention a "Mary" appearing in Bethany, who may or may not have been the same person as Mary Magdalene. Traditionally, these occurrences of a Mary are grouped together as a separate person Mary of Bethany.
New Testament Apocrypha
Main article: New Testament ApocryphaSeveral Gnostic writings, usually dated to 2nd and 3rd centuries, have a drastically different view of Mary Magdalene than the canonical Gospels. Gnosticism was a Christian movement that was declared heretical 388, resulting in persecution, suppression and almost total destruction of their heritage, that survives today mostly in fragmented manuscripts.
In Gnostic writings, Mary Magdalene is seen as one of the most important, if not the most important disciple whom Jesus loved more than the others. The Gnostic Gospel of Philip even names Mary Magdalene as Jesus' companion. Writings also describe tensions and jealousy between Mary Magdalene and other disciples, especially Peter.
Pistis Sophia
Main article: Pistis SophiaPistis Sophia, possibly dating as early as the 2nd century, is the best surviving of the Gnostic writings. Unlike most of the Gnostic texts, its existence was never forgotten. Pistis Sophia presents a long dialog with Jesus in the form of questions made by his disciples and him giving the answers. Of the 64 questions, 39 are presented by a woman who is referred to as Mary or Mary Magdalene. Jesus says of Mary:
"Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren."
There is also a short reference to a person named "Martha" among the disciples, possibly the same person who is named as the sister of Mary of Bethany.
Gospel of Philip
Main article: Gospel of PhilipGospel of Philip, dating from the 2nd or 3rd century, survives in part among the texts found in Nag Hammadi in 1945. In a manner very similar to John 19:25-26 , Gospel presents Mary Magdalene among Jesus' female entourage, adding that she was his companion ( koinônos ):
There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. His sister and his mother and his companion were each a Mary.
Others' irritation from the love and affection presented by Jesus to Mary Magdalene is made evident (the text is badly fragmented, speculated additions are included in brackets):
And the companion of y Malene. M more than the disci kiss her on her . The rest of . They said to him "Why do you love her more than all of us?" The Saviour answered and said to them, "Why do I not love you like her?"
Gospel of Mary
Main article: Gospel of MaryGospel of Mary is usually dated to about the same period than the Gospel of Philip. The Gospel was first discovered in 1896. The Gospel is missing six pages from the beginning and four in the middle.
The identity of "Mary" appearing as the main character in the Gospel is sometimes disputed, but she is generally regarded to be Mary Magdalene. In the Gospel, Mary, presented here as one of the disciples, has seen a private vision from the resurrected Jesus and describes it to other disciples.
Peter said to Mary, "Sister we know that the Savior loved you more than the rest of woman. Tell us the words of the Savior which you remember which you know, but we do not, nor have we heard them." Mary answered and said, "What is hidden from you I will proclaim to you." 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."
Unfortunately, almost all of Mary's vision is within the lost pages. Mary is then confronted by Andrew and Peter, who do not want to take it for granted what she says, because she is a woman:
"Did he then speak secretly with a woman, in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?" Then Mary grieved and said to Peter, "My brother Peter, what do you think? Do you think that I thought this up myself in my heart or that I am lying concerning the Savior?"
Mary is however defended by Levi:
"But if the Savior made her worthy, who are you to reject her? Surely the Savior knew her very well. For this reason he loved her more than us."
The repeated reference in the Gnostic texts of Mary as being loved by Jesus more than the others has been seen supporting the t
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