From: inteligencialtda
Mary Magdalene is a super important and often controversial figure in Christian history [01:32:00]. Her identity and role have been subject to various interpretations, myths, and theories over centuries.
Debunking the Prostitute Myth
A widespread but incorrect idea is that Mary Magdalene was a prostitute [01:57:47]. This notion was created by Pope Gregory the Great in 591 AD during a homily, where he confused Mary Magdalene with an adulterous woman mentioned in Revelation Chapter 8 [01:02:00], who was also not a prostitute [01:37:00].
- A prostitute is a sex worker [01:46:00].
- An adulterous woman is a married woman who has a lover [01:47:00]. A single woman cannot be an adulteress [01:48:00].
Pope Gregory’s error integrated these separate figures, leading to the long-held misconception that Mary Magdalene was a repentant sinner, often depicted with a “Mary Magdalene face” implying repentance [01:28:00]. Despite this, she was not canonized as a saint in the Catholic Church until Pope Francis recognized her in July (her day) [01:47:00], designating her as the “apostle to the apostles” (apostola apostolorum) [01:59:00]. She had already been canonized in the Orthodox Church [01:42:00].
Prominence and Women’s Role in Christianity
Mary Magdalene achieved prominence in a universe dominated by men, with her importance endorsed by Jesus of Nazareth [00:27:00]. This highlights the value God and Christ placed on women, consistently uplifting them from historical subjugation [00:34:00].
Biblical Perspective on Women
The Biblical interpretation of Mary Magdalene suggests she is a prototype of how God and the Bible truly see women [00:39:00]. Criticisms that the Bible is sexist, particularly regarding the creation story where Eve was created after Adam, are often based on anachronistic readings [00:46:00].
- The Hebrew verbs for creation differentiate: God “baked” (Y to bake) Adam like a clay jar [01:07:00], but “formed” (banana) Eve, implying a more polished and finished creation [01:14:00].
- Adam named Eve “she who carries life” (Eva/Havah in Hebrew) after the sentence of death, indicating her role in bringing forth the Messiah, demonstrating a profound honor [01:15:00].
- This perspective counters the anachronistic application of modern “patriarchal oppression” concepts to a historical context where women had a significant place of importance in God’s eyes [01:24:00].
Conspiracy Theories and Gnostic Views
The delay in Mary Magdalene’s Catholic canonization fueled conspiracy theories that the church sought to suppress her due to her growing power and potential threat to the patriarchy [01:55:00]. These theories claim she was Jesus’s wife and that the church hid a lineage [02:08:00].
Dan Brown’s The Da Vinci Code
Dan Brown’s The Da Vinci Code popularized the idea of a hidden lineage of Jesus with Mary Magdalene, with the story implying they had descendants in France (Merovingians) [02:11:00]. However, this theory lacks historical proof and is criticized for its numerous factual errors [02:17:00]. The book’s popularity stemmed from its ability to arouse curiosity and controversy, using elements of adventure [02:46:00].
Gnostic Interpretations
The Gnostics, an early Christian current, sought to create a more palatable, mystical form of Christianity for the Greco-Roman world [03:14:00]. They claimed Jesus had secret teachings revealed only to an elite few possessing “gnosis” (knowledge) [03:36:00].
- Within this context, Mary Magdalene was praised as a figure embodying the “sacred feminine” [03:27:00], often associated with Greek/Roman goddesses like Artemis due to pagan religions’ emphasis on powerful female deities [03:51:00].
- She was seen as a “mystical companion” to Jesus, a “materialization of feminine wisdom” or “Sophia,” rather than a physical wife [04:36:00].
- Gnostic gospels, such as the Gospel of Philip and the Gospel of Mary Magdalene, do not speak of a literal marriage between Jesus and Mary [04:15:00]. A phrase like “Jesus kissed her on the mouth” from the Gospel of Philip is often misinterpreted; kisses were a normal greeting in the Middle East, and it signified her closeness as a student [04:52:00].
Her “Seven Demons” and Potential Trauma
Mary Magdalene is described in the Bible as having “seven demons cast out of her” [04:08:00]. Through psychobiography (a historical-psychological analysis of past figures), it’s hypothesized that these “seven demons” might refer to the severe psychological trauma resulting from childhood sexual violence, likely within her own home [03:48:00].
- The term “sinner” (hamartia in Greek) applied to the woman who anointed Jesus’s feet [00:57:00] did not necessarily imply prostitution, but rather someone who had difficulties with moral gravity [00:58:00].
- This suggests her sin was not public knowledge [01:16:00]. In biblical times, any personal problem was believed to be a result of secret sin [01:07:00].
- The interpretation suggests that after being “cleansed” by Jesus, she returned to her abusive home, leading to a relapse of trauma, symbolized by the “seven demons” returning, worse than before [04:25:00]. This parallels Stockholm Syndrome, where a victim may feel guilt or believe they deserve abuse [04:52:00]. Jesus’s forgiveness was crucial for her healing, as she felt she needed it [05:07:07].
Anointing of Jesus and Self-Esteem Restoration
Mary Magdalene is prominently featured in two anointing events of Jesus, which highlight her journey of restored self-esteem and devotion.
First Anointing (Galilee)
In Luke Chapter 7, a “sinful woman of the city” (interpreted as Mary Magdalene) anoints Jesus’s feet with perfume and her hair at the house of Simon the Pharisee [05:32:00].
- Simon, the host, did not extend traditional hospitality to Jesus (washing feet, anointing with oil) [05:40:00].
- The woman’s intimate presence in Simon’s house and the lack of public knowledge of her “sin” (only Simon’s silent judgment) support the idea of a private trauma, likely within that very household [05:54:00].
- Jesus uses a parable of two debtors to explain that the one forgiven a greater debt shows more love, implying her deep gratitude for His acceptance and forgiveness [06:21:00]. This act shows her immense gratitude and willingness to break social conventions for her savior [06:40:00].
Second Anointing (Bethany)
In John Chapter 12, days before Jesus’s crucifixion [01:16:00], Mary (sister of Lazarus, believed by some to be Mary Magdalene) again anoints Jesus’s feet, this time in Bethany [01:23:00].
- This anointing was a lavish act, using expensive perfume worth a year’s wages [01:24:00].
- Unlike the first anointing, this was not about sin, but an act of worship and recognition of Jesus’s impending death and kingship [01:25:00].
- Judas Iscariot complains about the waste, suggesting the money could have been given to the poor [01:25:00], but his true motive was greed [01:45:00].
- Mary Magdalene’s theological insight allowed her to understand the gravity of Jesus’s upcoming passion and crucifixion, an understanding that even the disciples lacked [01:36:00].
Loyalty and the Resurrection
Mary Magdalene remained loyal to Jesus through His events surrounding the birth and crucifixion of Jesus.
- She was one of the few who stayed at the foot of the cross until the end [01:41:00], while most disciples fled [01:41:00].
- She was the first to visit Jesus’s tomb on Sunday morning [01:47:00] to complete the embalming of His body, a custom for dignified burial [01:54:00]. This act shows her unwavering devotion even after His death [01:47:00].
- She is the first recorded witness to the resurrection of Jesus [01:42:00]. Initially, she didn’t recognize Him, thinking He was the gardener [01:49:00]. When Jesus spoke her name, “Mary,” she recognized Him [01:50:00].
- Jesus told her, “Do not hold me back” (or “Do not touch me” in some translations, which became the title of a famous Caravaggio painting) [01:51:00]. This implied she was clinging to Him in ecstasy, and He needed to ascend to His Father [01:51:00]. He then sent her to tell the disciples about His resurrection [01:51:00].
Post-Resurrection and Leadership
After the resurrection, Mary Magdalene’s ultimate fate is not explicitly detailed in the Bible [01:54:00]. It’s likely she was among the 120 disciples who received the gift of the Holy Spirit at Pentecost [01:59:00].
- Later medieval legends, popularized by Dan Brown, suggest she fled to Gaul (France) pregnant with Jesus’s daughter, accompanied by Joseph of Arimathea [01:58:00]. However, these are late legends without biblical or academic basis [01:58:00].
- Mary Magdalene stands as a bulwark for female leadership in the church [03:32:00]. She inspired other women to serve, set up groups, and pray, establishing a form of leadership uncommon for women in the Judaism of that era [03:37:00].
- She gained financial independence and used her resources to support Jesus’s ministry [03:33:00].
Conclusion
Mary Magdalene’s story is a powerful example of faith, devotion, and restored self-esteem. She moved from a place of deep trauma and societal marginalization to becoming a key figure in Jesus’s ministry and the early church. Her transformation, as depicted in the Bible, emphasizes that an encounter with Christ can lead to profound emotional and psychological healing, restoring self-worth and purpose [02:51:00]. She serves as a timeless model of courage and commitment, demonstrating that true strength lies in devotion and wisdom, rather than superficial societal validation [02:26:00].