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Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels

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Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels Constructing the Past Volume 10 | Issue 1 Article 9 2009 Subordinate Woman or Favored Leader: Portrayals of Mary Magdalene in Christian Canonical & Non- Canonical Gospels William S. Miller Recommended Citation Miller, William S. (2009) "Subordinate Woman or Favored Leader: Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels," Constructing the Past: Vol. 10: Iss. 1, Article 9. Available at: http://digitalcommons.iwu.edu/constructing/vol10/iss1/9 This Article is brought to you for free and open access by the History Department at Digital Commons @ IWU. It has been accepted for inclusion in Constructing the Past by an authorized administrator of Digital Commons @ IWU. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. Subordinate Woman or Favored Leader: Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels Abstract By comparing these Christian texts, both canonical and non-canonical, I will examine similarities and differences between the texts with regard to Mary Magdalene and interpret her textual representations. While comparing these criteria, I will simultaneously show that the two general representations symbolize a disagreement between two major sects in early Christianity on the roles of women in religion. This article is available in Constructing the Past: http://digitalcommons.iwu.edu/constructing/vol10/iss1/9 Constructing the Past 47 Subordinate Woman or Favored Leader: Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels William S. Miller Across the scope of ancient Christian literature, few women are as enigmatic as Mary Magdalene. Mentioned in a handful of instances in the New Testament Gospels, Mary Magdalene plays a prominent role in many extra- canonical texts. However, these ancient texts portray her in drastically different manners. In the Gospels of Mark, Matthew, Luke, and John, Mary Magdalene is a key figure at the crucifixion, burial, and ascension of Jesus Christ. In addition to her portrayal as an important figure at the Passion of the Christ in all of the texts, she is also depicted as merely a female, and therefore, a subordinate figure in the hierarchy of society. Alternatively, many extra-canonical texts have Mary Magdalene filling significantly greater roles. Specifically, the Gospels of Thomas, Philip, and Mary expand her character into an understanding spiritual pupil, teacher, and a leading disciple. By comparing these Christian texts, both canonical and non-canonical, I will examine similarities and differences between the texts with regard to Mary Magdalene and interpret her textual representations. While comparing these criteria, I will simultaneously show that the two general representations symbolize a disagreement between two major sects in early Christianity on the roles of women in religion. New Testament Gospels In the Gospels of Mark, Matthew, Luke, and John, the repeated mention and identification of Mary Magdalene by name validates her presence and prominence among Biblical women. Furthermore, when amongst a group of women, her name is frequently the first listed (though not always). Moreover, Jesus appears to Mary first after his resurrection in several of the books too. Despite these distinctions above nearly all other women, she is specifically named only eleven times in eight chapters of the Gospels (two chapters each). This juxtaposition between the clear eminence of Mary Magdalene and the rarity of her mention seems a curious peculiarity, one that hints at hidden motives and meanings. In the words of Jane Schaberg, she “was clearly more important … than the Gospel writers tell us. Someone who is crucial to the ending of a story cannot … come out of nowhere….”1 This leaves scholars with several burning questions. First, what impression does Mary Magdalene’s minimal representation in the canonical Gospels leave? Second, why do the Gospel writers diminish her role in this way? Third, what does this inadequate representation and the consequent impressions tell us about Christianity and women in antiquity? To address these questions, it seems best to me to discuss the Gospels individually. Believed by many scholars to be an influence for the books of Matthew and Luke, the Gospel of Mark is arguably the earliest in origin of the Gospels 1 Jane Schaberg and Melanie Johnson-DeBaufre, Mary Magdalene Understood (New York: ContinuumInternational Publishing Group, 2006), 41. 48 William S. Miller (65-70 CE).2 In the book’s 16 chapters, Mary Magdalene is named four times, first in Mark 15:40. In this passage, she is with a group of women, watching the crucifixion of Jesus who are “looking on from afar….”3 No explanation is given as to why they are watching from a distance, but it can be presumed that either women were not allowed at such proceedings or that the women did not wish to draw persecution on themselves for associating with Jesus. Regardless, we are given three important insights. The text tells us that the women were disciples of Jesus who “followed him, and ministered to him….”4 Additionally, Mary Magdalene is listed first within this group of women disciples (she is always named first among women in the New Testament, except in the Gospel of John 20:1), which emphasizes her favor, not just when among women, but when among disciples as well. Last and perhaps intentionally obvious, the passage asserts Mary as a direct witness to the crucifixion, which will become more important shortly. Next mentioned in a single sentence passage, Mary Magdalene’s presence is emphasized by the simplicity of the observation. Mark 15:47 flatly states that Mary Magdalene, named first in the company of Mary the mother of Joses, “saw where he was laid.”5 The austere nature of this passage emphasizes two details regarding the text’s construction of Mary Magdalene: her eminence over her companions and her witnessing of the burial. Later, in Mark 16:1, Mary Magdalene is with several other women heading to Jesus’ tomb to anoint his body with spices. Again identified first, she is the only figure in Mark specified to be at the crucifixion, burial, and the resurrection. Upon their arrival, the women found the tomb empty except for a youth in white clothing who told them that Jesus had risen. In Mark 16:8, despite the youth’s orders to tell the followers of Jesus, the women departed in fear and astonishment, and did not tell anyone of the resurrection. However, in 16:9, Mary Magdalene receives a vision of Jesus post-resurrection after which she reveals the resurrection to the Apostles. Upon her explanation, she is met with disbelief until Jesus appears to the men. The portrayal of Mary Magdalene in Mark 16 is intriguing for several reasons. Her importance is emphasized again in several ways. In addition to the pattern of first mention, she is the first figure to see (and probably speak to) Jesus after the resurrection, rather than any of the male disciples. Additionally, she is the messenger to the men of his resurrection; this means that he chose her above all others to deliver this message. Moreover, Mary is the only person present at all three of the major Passion scenes. Lastly, the passage describes the women as “trembling” and “afraid” and Mary as the one “from whom he [Jesus] had cast out seven demons.”6 These descriptions depict the entire group of women—including Mary—as frightened, and consequently weak. 2 Schaberg, Mary Magdalene Understood, 39. 3 Mark 15:40 (All Biblical references taken from the Revised Standard Version). 4 Mark 15:41. 5Mark 15:47. 6 Mark 16:8-9. Constructing the Past 49 Furthermore, the specific mention of Jesus (a man) driving demons out of Mary Magdalene (a woman) reveals that she was once susceptible to evil spirits, a sure sign of former impiety and evidence of feminine weakness. These revelations undermine her potential strength and leadership, support an image of women’s inferiority, and emphasize their reliance upon men for salvation and spiritual guidance. Moving on, the Gospel of Matthew is not only longer than Mark (28 vs. 16 chapters), but is one of two Gospels believed to be based on Mark. This belief is partly dependent on similarities seen in both books; fittingly, these similarities are readily visible in the discussion of Mary Magdalene. As in Mark, Mary Magdalene’s character is not present until the final two chapters, which deals with Jesus’ crucifixion, burial, and resurrection in both Gospels. Specifically, beginning in Matthew 27:55-56, a group of women is described to be “looking on from afar” during the crucifixion.7 These exact words can be found in Mark 15:41 in the nearly the same context. Again, no explanation is provided for why the women are at a distance, and the same assumptions can be made as with the passage in Mark. As usual, Mary is listed first in the group of women. Another similarity appears in the description of Jesus’ burial. Matthew 27:61, like Mark 15:47, consists of a single line describing the presence of Mary Magdalene and another woman named Mary to witness the burial of Jesus. In fact, the statement sustains a parallel tone to the Markan passage: sterile observation. Of course, the statement carries a similar emphasis and implication regarding Mary’s presence when the tomb is sealed. The final, and by now expected, similarity is that the Magdalene is named before her associate, who is named Mary (perhaps the same Mary named in Mark). The last chapter of Matthew begins much like the last chapter of Mark, describing the approach of Mary Magdalene and another Mary to Jesus’ tomb. Her name appearing first, Magdalene and the second Mary are again greeted by an empty tomb and a figure in white, this time an angel.
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