Dresdale, Andrea (January 27, 2022). "Lady Gaga says she 'always wanted to play' Mary Magdalene from the Bible". ABC News . Retrieved December 25, 2022. In 2012, scholar Karen L. King published the Gospel of Jesus's Wife, a purported Coptic papyrus fragment in which Jesus says: "My wife ... she will be able to be my disciple." The overwhelming consensus of scholars is that the fragment is a modern forgery, [314] [315] [316] and in 2016, King herself said that the alleged Gospel was likely a forgery. [316] Mazal, Peter (October 21, 2003). "Selected Topics of Comparison in Christianity and the Baháʼí Faith". bahai-library.org . Retrieved June 25, 2006.

m æ ɡ d əl ɪ n, - iː n/; Biblical Hebrew: מרים המגדלית; original Biblical Greek: Μαρία ἡ Μαγδαληνή, romanized: María hē Magdalēnē, Arabic: مريم المجدلية, literally "Mary the Magdalene", Μαρία η Μαγδαληνή in Matthew 27:56; 27:61; 28:1; Mark 15:40; 15:47; 16:1; 16:9 replaces "η" with "τη" because of the case change. Luke 8:1 says "Μαρία ... η Μαγδαληνή" and 24:10 says "η Μαγδαληνή Μαρία". John 19:25, 20:1 and 20:18 all say "Μαρία η Μαγδαληνή". SS Mary, Martha and Lazarus". Ibenedictines.org. Archived from the original on July 29, 2014 . Retrieved August 6, 2014.

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Dunn, James D. G. (2003). Jesus remembered. Grand Rapids, Michigan. p.339. ISBN 0-8028-3931-2. OCLC 51978108. {{ cite book}}: CS1 maint: location missing publisher ( link) King, Ross (2012), Leonardo and the Last Supper, New York City, New York and London, England: Bloomsbury, ISBN 978-0-7475-9947-0 Joh 1 | VarApp | STEP |". us.stepbible.org. See especially John 13:23, 19:26, 20:2, 21:7, 21:20 . Retrieved July 20, 2023.

Eastern: container of ointment (as a myrrhbearer), or holding a red egg (symbol of the resurrection); embracing the feet of Christ after the Resurrection Coletti, Theresa (2013). Mary Magdalene and the Drama of Saints: Theater, Gender, and Religion in Late Medieval England. University of Pennsylvania Press. ISBN 978-0-8122-0164-2. Mary then proceeds to describe the Gnostic cosmology in depth, revealing that she is the only one who has understood Jesus's true teachings. [123] [124] Andrew the Apostle challenges Mary, insisting, "Say what you think about what she said, but I do not believe the savior said this. These teachings are strange ideas." [125] [126] Peter responds, saying, "Did he really speak with a woman in private, without our knowledge? Should we all listen to her? Did he prefer her to us?" [125] [126] Andrew and Peter's responses are intended to demonstrate that they do not understand Jesus's teachings [125] [126] and that it is really only Mary who truly understands. [127] [126] Matthew the Apostle comes to Mary's defense, giving a sharp rebuke to Peter: [125] [126] "Peter, you are always angry. Now I see you arguing against this woman like an adversary. If the savior made her worthy, who are you to reject her? Surely the savior knows her well. That is why he loved her more than us." [128] [126] Borborite scriptures [ edit ]Grant, Robert M. (September 1961). "The Mystery of Marriage in the Gospel of Philip". Vigiliae Christianae. 15 (3): 129–140. doi: 10.1163/157007261X00137. JSTOR 1582682. Holy See Press Office (June 10, 2016). "The liturgical memory of Mary Magdalene becomes a feast, like that of the other apostles, 10.06.2016". The Holy See. Archived from the original on June 13, 2016 . Retrieved June 10, 2016. That women played such an active and important role in Jesus's ministry was not entirely radical or even unique; [39] [41] inscriptions from a synagogue in Aphrodisias in Asia Minor from around the same time period reveal that many of the major donors to the synagogue were women. [39] Jesus's ministry did bring women greater liberation than they would typically have held in mainstream Jewish society. [45] [41] Witness to Jesus's crucifixion and burial [ edit ] Detail of Mary Magdalene weeping at the crucifixion of Jesus, as portrayed in The Descent from the Cross ( c. 1435) by the Flemish artist Rogier van der Weyden [46]

Kripal, Jeffrey J. (2006). The Serpent's Gift: Gnostic Reflections on the Study of Religion. University of Chicago Press. ISBN 978-0-226-45380-4. Brown, Raymond Edward (1979). The Community of the Beloved Disciple. Paulist Press. ISBN 978-0-8091-2174-8. Archimandrite Haralambos Vasilopoulos. The Incorrupt Left Hand of St. Mary Magdalene". OrthoChristian.Com . Retrieved July 20, 2023. Antonov, Vladimir, ed. (2008). The Gospel of Philip (PDF). Translated by Anton Teplyy and Mikhail Nikolenko. p.33 . Retrieved August 27, 2021. 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.Marjanen, A. S. (1996). The Woman Jesus Loved: Mary Magdalene in the Nag Hammadi Library and Related Documents. Brill. ISBN 90-04-10658-8. During the Counter-Reformation, Roman Catholicism began to strongly emphasize Mary Magdalene's role as a penitent sinner. [207] [208] [209] Her medieval role as a patron and advocate became minimized [207] and her penitence became regarded as her most important aspect, especially in France and in the Catholic portions of southern Germany. [207] A massive number of Baroque paintings and sculptures depict the penitent Magdalene, [207] [210] often showing her naked or partially naked, with a strong emphasis on her erotic beauty. [200] Poems about Mary Magdalene's repentance were also popular. [211] Anton Giulio Brignole-Sale's Maria Maddalena peccatrice convertita (1636) is considered one of the masterpieces of the 17th-century religious novel, depicting the Magdalen’s tormented journey to repentance convincingly and with psychological subtlety. [212] Estates of nobles and royalty in southern Germany were equipped with so-called "Magdalene cells", small, modest hermitages that functioned as both chapels and dwellings, where the nobility could retreat to find religious solace. [213] They were usually located in wild areas away from the rest of the property [214] and their exteriors were designed to suggest vulnerability. [214] Modern era [ edit ] 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 Maurice Casey rejects the idea of Mary Magdalene as Jesus's wife as nothing more than wild popular sensationalism. [297] Jeffrey J. Kripal writes that "the historical sources are simply too contradictory and simultaneously too silent" to make absolute declarations regarding Jesus's sexuality. [322] See also [ edit ]