There was the humane appeal of a story that emphasized the possibility of forgiveness and redemption. She is mentioned by name twelve times in the canonical gospels, more than most of the apostles and more than any other non-family woman in the Gospels. Most Christians were illiterate; they received their traditions through a complex work of memory and interpretation, not history, that led only eventually to texts. Just as the “canonical” Gospels emerged from communities that associated themselves with the “evangelists,” who may not actually have “written” the texts, this one is named for Mary not because she “wrote” it, but because it emerged from a community that recognized her authority.Whether through suppression or neglect, the Gospel of Mary was lost in the early period—just as the real Mary Magdalene was beginning to disappear into the writhing misery of a penitent whore, and as women were disappearing from the church’s inner circle. Soon enough, as the blurring work of memory continued, and then as the written Gospel was read by Gentiles unfamiliar with such coded language, those “demons” would be taken as a sign of a moral infirmity.This otherwise innocuous reference to Mary Magdalene takes on a kind of radioactive narrative energy because of what immediately precedes it at the end of the seventh chapter, an anecdote of stupendous power:One of the Pharisees invited [Jesus] to a meal. Pure by virtue of her repentance, she nevertheless remains a woman with a past. She next appeared in the narrative as the by then notorious adulteress whom the Pharisees thrust before Jesus. They said, “Woman, why are you weeping?” “They have taken my Lord away,” she replied, “and I don’t know where they have put him.” As she said this she turned around and saw Jesus standing there, though she did not recognize him. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness. From the New Testament, one can conclude that Mary of Magdala (her hometown, a village on the shore of the Sea of Galilee) was a leading figure among those attracted to Jesus. Pistis Sophia: A Coptic Text of Gnosis with Commentary. Beginning with the threads of these few statements in the earliest Christian records, dating to the first through third centuries, an elaborate tapestry was woven, leading to a portrait of St. Mary Magdalene in which the most consequential note—that she was a repentant prostitute—is almost certainly untrue. For every delight, therefore, she had had in herself, she now immolated herself. Evangelical Lutheran Worship, Evangelical Lutheran Church in America, 2006, p. 57`Abdu'l-Bahá, The Promulgation of Universal Peace, p. 420`Abdu'l-Bahá, Bahá'í World Faith – `Abdu'l-Bahá Section, p. 385`Abdu'l-Bahá, Tablets of `Abdu'l-Bahá Vol.2, p. 467 “You have the poor with you always, you will not always have me.”As before, the anointing foreshadows the Crucifixion. Here, he defers to her:Peter said to Mary, “Sister, we know that the Savior loved you more than all other women. The Gospel of John puts the story poignantly:It was very early on the first day of the week and still dark, when Mary of Magdala came to the tomb. It was then that the rails along which the church—and the Western imagination—would run were set.Pope Gregory I (c. 540-604) was born an aristocrat and served as the prefect of the city of Rome. "Mary Magdalene Saint or Sinner?" Such works often support sensationalist claims about Jesus and Mary Magdalene's relationship.The earliest dialogue between Jesus and Mary Magdalene is probably the Mary's mention in saying 114, however, has generated considerable controversy:Simon Peter said to them: Let Mary go forth from among us, for women are not worthy of the life. What makes the conflict universal is the dual experience of sex: the necessary means of reproduction and the madness of passionate encounter. After his father’s death, he gave everything away and turned his palatial Roman home into a monastery, where he became a lowly monk. The first thing to do in unraveling the tapestry of Mary Magdalene is to tease out the threads that properly belong to these other women. She saw that the stone had been moved away from the tomb and came running to Simon Peter and the other disciple, the one Jesus loved. They said to him, "Why do you love her more than all of us?" “They have taken the Lord out of the tomb,” she said, “and we don’t know where they have put him.”Peter and the others rush to the tomb to see for themselves, then disperse again.Meanwhile Mary stayed outside near the tomb, weeping. But it all occurred against the backdrop of the plague, a doom-laden circumstance in which the abjectly repentant Mary Magdalene, warding off the spiritual plague of damnation, could come into her own. In phase two, when the norms and assumptions of the Jesus community were being written down, the equality of women is reflected in the letters of St. Paul (c. 50-60), who names women as full partners—But by phase three—after the Gospels are written, but before the New Testament is defined as such—Jesus’ rejection of the prevailing male dominance was being eroded in the Christian community.

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