Joined in 2023 
82 
63 About this deal
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:
During the Counter-Reformation and Baroque periods (late 16th and 17th centuries), the description "penitent" was added to the indication of her name on her feast day, July 22. It had not yet been added at the time of the Tridentine Calendar of 1569 and is no longer found in the present General Roman Calendar but, once added, it remained until the General Roman Calendar of 1960. [254] The Gospel reading in the Tridentine Mass was Luke 7:36–50 [255] (the sinful woman anointing the feet of Jesus), while in the present version of the Roman Rite of Mass it is John 20:1–2, 11–18 [256] (meeting of Mary Magdalene with Jesus after his resurrection). [257] [258] [259] The Three Marys at the Tomb by Peter Paul Rubens, with Mary Magdalene in red Markham, Ian S. (2009). Liturgical Life Principles: How Episcopal Worship Can Lead to Healthy and Authentic Living. Church Publishing. ISBN 978-0-8192-2324-1. Dazed (December 23, 2022). "FKA twigs' new fragrance fuses the virgin and the whore". Dazed . Retrieved March 2, 2023.
Just Stop Oil protestors spared from road obstruction charges - as police arrested them while the green man was showing Mary Magdalene is remembered in the Church of England with a Festival and in the Episcopal Church with a Major Feast on 22 July. [283] [284] Baháʼí Faith [ edit ]
King, Ross (2012), Leonardo and the Last Supper, New York City, New York and London, England: Bloomsbury, ISBN 978-0-7475-9947-0 Modern Protestants honor her as a disciple and friend of Jesus. [274] Anglican Christians refer to her as a saint and may follow her example of repentance; [275] [276] While some interpret the Thirty-Nine Articles as forbidding them to call upon her for intercession, [277] other Anglicans, citing the Episcopal burial service, say they can ask the saint to pray for them. [278] The Borborites, also known as the Phibionites, were an early Christian Gnostic sect during the late fourth century who had numerous scriptures involving Mary Magdalene, [129] [130] [131] including The Questions of Mary, The Greater Questions of Mary, The Lesser Questions of Mary, and The Birth of Mary. [129] None of these texts have survived to the present, [129] [131] but they are mentioned by the early Christian heretic-hunter Epiphanius of Salamis in his Panarion. [129] [132] [131] [133] Epiphanius says that the Greater Questions of Mary contained an episode in which, during a post-resurrection appearance, Jesus took Mary to the top of a mountain, where he pulled a woman out of his side and engaged in sexual intercourse with her. [132] [133] Then, upon ejaculating, Jesus drank his own semen and told Mary, "Thus we must do, that we may live." [132] [130] [133] Upon hearing this, Mary instantly fainted, to which Jesus responded by helping her up and telling her, "O thou of little faith, wherefore didst thou doubt?" [132] [130] [133] This story was supposedly the basis for the Borborite Eucharist ritual in which they allegedly engaged in orgies and drank semen and menstrual blood as the "body and blood of Christ" respectively. [134] [130] Ehrman casts doubt on the accuracy of Epiphanius's summary, commenting that "the details of Epiphanius's description sound very much like what you can find in the ancient rumor mill about secret societies in the ancient world". [132] Legacy [ edit ] Patristic era [ edit ] This fresco from the nave of the Dura-Europos church dates to c. 240 [135] and contains the oldest surviving depiction of Mary Magdalene. [136] She is shown alongside two other women (the third now almost completely missing due to extensive damage), [135] each holding a lit torch and a bowl of myrrh, as they approach Jesus's tomb, which is still sealed. [137] The portrayal of Mary Magdalene as a prostitute began in 591, when Pope Gregory I conflated Mary Magdalene, who was introduced in Luke 8:2, with Mary of Bethany (Luke 10:39) and the unnamed "sinful woman" who anointed Jesus's feet in Luke 7:36–50. Pope Gregory's Easter sermon resulted in a widespread belief that Mary Magdalene was a repentant prostitute or promiscuous woman. [1] [4] Elaborate medieval legends from Western Europe then emerged, which told exaggerated tales of Mary Magdalene's wealth and beauty, as well as of her alleged journey to southern Gaul (modern-day France). The identification of Mary Magdalene with Mary of Bethany and the unnamed "sinful woman" was still a major controversy in the years leading up to the Reformation, and some Protestant leaders rejected it. During the Counter-Reformation, the Catholic Church emphasized Mary Magdalene as a symbol of penance. In 1969, Pope Paul VI removed the identification of Mary Magdalene with Mary of Bethany and the "sinful woman" from the General Roman Calendar, but the view of her as a former prostitute has persisted in popular culture.Magdalena lugens voce sola cum symphonia, H.343 & H.343 a, motet for 1 voice, 2 treble instruments and continuo (1686–1687). Pearson, Birger A. "Did Jesus Marry?". Bible Review, Spring 2005, pp 32–39 & 47. Discussion of complete texts. Eastern: container of ointment (as a myrrhbearer), or holding a red egg (symbol of the resurrection); embracing the feet of Christ after the Resurrection
The unnamed "sinful woman" in Luke 7:36–50 is never identified as a prostitute [157] and, in Jewish society at the time the gospel was written, "sinful" could have simply meant that she "did not assiduously observe the law of Moses". [157] The notion of Mary Magdalene specifically being a former prostitute or loose woman dates to a narrative in an influential homily by Pope Gregory I ("Gregory the Great") in around 591, [149] [158] [145] in which he not only identifies Magdalene with the anonymous sinner with the perfume in Luke's gospel and with Mary of Bethany, the sister of Martha and Lazarus, [145] but also, for the first time, explicitly identifies her sins as ones of a sexual nature: [145] According to the Gospel of Luke, [26] Jesus exorcised "seven demons" from Mary Magdalene. [27] [28] [29] That seven demons had possessed Mary is repeated in Mark 16:9, [30] [31] part of the "longer ending" of that gospel – this is not found in the earliest manuscripts and is possibly a second-century addition to the original text, possibly based on the Gospel of Luke. [31] [32] In the first century, demons were believed widely to cause physical and psychological illness. [33] [27] [28] Bruce Chilton, a scholar of early Christianity, states that the reference to the number of demons being "seven" may mean that Mary had to undergo seven exorcisms, probably over a long period of time, due to the first six being partially or wholly unsuccessful. [29] Brown, Raymond Edward (1979). The Community of the Beloved Disciple. Paulist Press. ISBN 978-0-8091-2174-8.Apostle to the apostles: The story of Mary Magdalene – Catholic Times". March 14, 2012. Archived from the original on March 14, 2012.
Great Deal 
New Comment