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A Case for a Woman Pope

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A Case for a Woman Pope European Journal of Behavioral Sciences ISSN 2538-807X The Power of Myth: A Case for A Woman Pope Frank Shapiro Independent Researcher ARTICLE INFO ABSTRACT Keywords: No matter how bizarre and unreal myths maybe they embody extraordinary Christianity power and influence. Undoubtedly, myths also possess some measure of History historical authenticity. One of the first women in western history to be Mary Magdalene cloaked in the mantle of fame and mystery was Mary Magdalene. She Papacy emerges as a semi-mythical figure. However, judging by the spiritual Church message of love she instils into the hearts of millions of Christian believers, and by viewing the thousands of works of art evoking her supposed attributes, deeds and influence, and in surveying the numerous churches, convents and other religious orders erected in her honor as their patron saint, one can say that her shadow bridges the divide between myth and history. In my research I find it doubtful whether the disciples would have had the courage to continue advancing the cause of Christianity without Mary. in the wake of Christ’s death, Christianity sank to its lowest point; and would either have vanished or become just another marginal Jewish sect. It was due to Mary’s charisma and fortitude that empowered Christianity with the tools to persevere. The Magdalene phenomenon lingered on as a growing threat to the Church. How else can we explain the extreme measures the Church eventually took in expunging her memory? Branding the Magdalene myth with sin aided in negating the gender equality ethos of the early apostolic church and justifying the authorization of the Petrus pope dynasty. 1. Introduction This paper proposes that Mary Magdalene’s immense influence on western civilization is a case history for the power of myth. Had early apostolic Christianity taken a different path Magdalene could have triggered a female papacy. Judging by the spiritual message of love she has instilled into the hearts of millions of Christian believers, and by viewing the thousands of works of art evoking her supposed attributes, deeds and influence, and in surveying the numerous churches, convents and other religious institutions erected in her honor as their patron saint, one can say that Mary Magdalene’s shadow bridges the divide between myth and history. The most predominate theme is that the cause of Christianity might have been lost had she not intervened in the early apostolic movement’s darkest hours. As a redeemed sinner, she became the embodiment of hope and love for millions of people. Throughout the ages, her charisma and the values she upheld inspired the world of art to project her power. 2. Findings The early apostolic sources pinpoint Mary Magdalene as one of the earliest woman activists practicing gender equality and highlighting women’s rights.1 And this took place within the 1 Regarding gender equality in the Early Apostolic Church see for example: Paul’s letters: Phil.4.2; Rom.16, Mark 15-4—41; Mathew 27.55; Luke 8.1-3, John 4-9.27. ______________________________ ⁎ Corresponding author E-mail address: [email protected] © The Author(s). 2020 Open Access. This article is licensed under a Creative Commons Attribution 4.0 International License. European Journal of Behavioral Sciences, 2(4):1-11, 2019 framework of the early apostolic church. The New Testament indicates that Jesus, head of the band of disciples, included among his followers a significant number of women: “And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.”1. Other examples of women followers are Joanna, Susanna, and Martha and Mary of Bethany. However, chief among them was Mary Magdalene. The Gospel of Mary indicates that Mary Magdalene and Jesus shared a definite intimacy, and this relationship seemed to have aroused jealousy among some of the other Apostles, for we read thus: Then Andrew began to speak, and said to his brothers: ‘Tell me, what do you think of these things she has been telling us? As for me, I do not believe that the Teacher would speak like this. These ideas are too different from those we have known.’ And Peter added: ‘How is it possible that the Teacher talked in this manner, with a woman, about the secrets of which we ourselves are ignorant? Must we change our customs, and listen to this woman? Did he really choose her, and prefer her to us?’2 From this excerpt we can also gather the growing animosity of Peter towards Mary. There was certainly a strong case for Peter’s dislike, and even growing envy of Mary. This we can discern as the story of Christ unfolds. While Mary proves to be far more valiant than Peter in maintaining her faith in Jesus, Peter denies Christ three times3. Also, Jesus displays animosity toward Peter when the latter discounts Jesus’ prophecy of the days to come leading to his crucifixion: “…he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things of that be of God, but the things that be of men.”4. Furthermore, when Christ’s followers panicked and abandoned him from the moment of his capture by the Romans and up to his crucifixion, Mary Magdalene stayed at his side weeping at the foot of the cross during Christ's Agony. During his ordeal on the cross it was Mary Magdalene who had the courage to stay with him up to his last moments. Mary Magdalene’s fortitude never weakened: she stayed put throughout his agonies, while the other apostles and disciples fled. Fear of the authorities seems to have overclouded their belief and ideals. Mary Magdalene helped to take down Jesus’ body from the cross and lay it in the tomb prepared by Joseph of Arimathea. Mary’s sincerity and attachment to Jesus knew no bounds. At dawn she went to his tomb together with Mary Salome and Mary the mother, bringing with them sweet spices to anoint his body. And it was then that they discovered that the tomb was empty. Soon afterwards, Mary witnessed the miracle of Jesus’ resurrection. This event of her encounter with the resurrected Jesus on the third day after his execution led to Mary’s eternal fame. "Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene"5. The account in Mathew is slightly different from that in the other Gospels, in that Mary Magdalene together with another Mary encounter an angel at the sepulcher who instructs them 1 Mathew Ch. 27 vs.55-56 2 Gospel of Mary 17: 9–20 3 Mathew Ch.26 vs 69-75 and Mark Ch.14 vs 66-72 4 Mark Ch. 8 v 33 5 Mark 16:9 2 European Journal of Behavioral Sciences, 2(4):1-11, 2019 to tell the disciples that Christ has risen from the dead “…he goeth before you into Galilee, there shall ye see him…and on their way to the disciples they meet Christ…they came and held him by the feet, and worshipped him.” 1 In the Gospel of John, Mary Magdalene arrives at the tomb alone. “Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb.”2 She then goes to tell Peter and John, who run to the tomb. Only after the men have left again does Mary encounter, not an angel, but the risen Christ himself. In the Gospel of Peter, Mary Magdalene and her friends arrive at the tomb early on Sunday morning. “Now at the dawn of the Lord's Day Mary Magdalene, a female disciple of the Lord (who, afraid because of the Jews since they were inflamed with anger, had not done at the tomb of the Lord what women were accustomed to do for the dead beloved by them), having taken with her women friends, came to the tomb where he had been placed.” 3 As in the canonical Gospels they find the stone rolled away and the tomb empty. They are informed by “a certain young man seated in the middle of the sepulcher, comely and clothed with a splendid robe,” 4 that Jesus is not there but has risen. The significance of this act is that Mary Magdalene, being the first to witness the miracle of Jesus’ resurrection raised Mary’s status, for she was now referred to as the ‘Apostle of the Apostles’ as she was the one to bring the news of his resurrection to the other disciples. Following the crucifixion, the disciples sank into despair: "How shall we go to the Gentiles and preach the Gospel of the Kingdom of the Son of Man? If even he was not spared, how shall we be spared?"5 Thus, in the wake of Christ’s death, Christianity sank to its lowest point. At this nadir it would either have vanished or become just another marginal Jewish sect. It is doubtful whether the disciples would have had the courage to continue advancing the cause of Christianity without Mary. It was at this stage that Mary virtually takes over the leadership of the dispirited band and encourages and urges them to have faith: "Let us rather praise his greatness, for he prepared us and made us into men"6 If Peter’s behavior leading up to the arrest of Christ, throughout the passion, and in its aftermath, is compared to that of Mary Magdalene’s, and if we add that Mary’s popularity and intimacy with Jesus easily overshadowed Peter’s importance and authority, it seems a legitimate historical question to ask: why was Peter rather than Mary nominated to take over the leadership of the nascent Christian community? According to the New Testament, the transmission of leadership was designated during Christ’s lifetime and not after.
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