666 # of MAN/ATOM not ADAM/ MM MARY MAGDELENE JAchiM 2016 Decoded


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This article is about the biblical figure. For other uses, see Mary Magdalene (disambiguation).

Mary Magdalene (Hebrew: המגדלית מרים, original Biblical Greek: Μαρία Μαγδαληνή), [2] literally translated as Mary the Magdalene or Mary of Magdala, is a figure in Christianity who, according to the Bible, traveled with Jesus as one of his followers. She is said to have witnessed Jesus’ crucifixion and resurrection. [3] Within the four Gospels she is named at least 12 times, [4] more than most of the apostles. Based off texts of the early Christian era in the third century, it seems that her status as an “apostle” rivals even Peter’s. [5][unreliable source?]




The Gospel of Luke says seven demons had gone out of her, [Lk. 8:2] and the longer ending of Mark says Jesus had cast seven demons out of her. [Mk. 16:9]

She is most prominent in the narrative of the crucifixion of Jesus, at which she was present. She was also present two days later, immediately following the sabbath, [3] when, according to all four canonical Gospels, [Matthew 28:1–8]

[Mark 16:9–10] [Luke 24:10] [John 20:18]

she was, either alone or as a member of a group of women, the first to testify to the resurrection of Jesus. [6] John 20 and Mark 16:9 specifically name her as the first person to see Jesus after his resurrection.

Ideas that go beyond the gospel presentation of Mary Magdalene as a prominent representative of the women who followed Jesus have been put forward over the centuries. [3][4][7]

Mary Magdalene is considered to be a saint by the Catholic, Eastern Orthodox, Anglican, and Lutheran churches—with a feast day of July 22. Other Protestant churches honor her as a heroine of the faith. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers, the Orthodox equivalent of one of the Western Three Marys traditions. During the Middle Ages, Mary Magdalene was regarded in Western Christianity as a repentant prostitute or promiscuous woman, [8]

accusations not found in any of the four canonical gospels. [3]

In historical fiction

Edgar Saltus’s historical fiction novel Mary Magdalene: A Chronicle (1891) depicts her as a heroine living in a castle at Magdala, who moves to Rome becoming the “toast of the tetrarchy”, telling John the Baptist she will “drink pearls… sup on peacock’s tongues”. [127][128]

Ki Longfellow’s novel The Secret Magdalene (2005) draws on the Gnostic gospels and other sources to portray Mary as a brilliant and dynamic woman who studies at the fabled library at Alexandria, and shares her knowledge with Jesus. [129]

In film


Noli me tangere by Titian, c. 1512

Mary Magdalene by Juan Bautista Maino

Mary Magdalene by El Greco ca. 1580

Mary Magdalene by Artemisia Gentileschi

Mary Magdalene by José de Ribera

Noli me tangere fresco by Fra Angelico

Magdalen with the Smoking Flame by Georges de La Tour (c. 1640)

Mary Magdalene by Georges de La Tour

Mary Magdalene by Ambrosius Benson

Christ Appearing to Mary Magdalene by Pietro da Cortona

Mary Magdalene Reading by Piero di Cosimo

The Magdalene by George Romney

St Mary Magdalene in Ecstasy by Peter Paul Rubens

Acocella, Joan. “The Saintly Sinner: The Two-Thousand-Year Obsession with Mary Magdalene”. The New Yorker, February 13 & 20, 2006, p. 140–49. Prompted by controversy surrounding Dan Brown’s The Da Vinci Code.

Brock, Ann Graham. Mary Magdalene, The First Apostle: The Struggle for Authority. Cambridge, Massachusetts: Harvard University Press, 2003. ISBN 0-674-00966-5. Discusses issues of apostolic authority in the gospels and the Gospel of Peter the competition between Peter and Mary, especially in chapter 7, “The Replacement of Mary Magdalene: A Strategy for Eliminating the Competition”.

Burstein, Dan, and Arne J. De Keijzer. Secrets of Mary Magdalene. New York: CDS Books, 2006. ISBN 1-59315-205-1.

De Boer Esther A., Mary Magdalene, beyond the Myth (SCM Press London, 1997).

Jurgen Moltmann and E. Moltmann-Wendel, Humanity in God (London: SCM, 1984).

Jansen, Katherine Ludwig. The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton, N.J.: Princeton University Press, 2000. ISBN 0-691-05850-4.

Kripal, Jeffrey John. (2007). The Serpent’s Gift: Gnostic Reflections on the Study of Religion. Chicago: The University of Chicago Press. ISBN 0-226-45380-4 ISBN 0-226-45381-2.

Pearson, Birger A. “Did Jesus Marry?”. Bible Review, Spring 2005, pp 32–39 & 47. Discussion of complete texts.

Picknett, Lynn, and Clive Prince. The Templar Revelation. New York: Simon & Schuster, 1997. ISBN 0-593-03870-3. Presents a hypothesis that Mary Magdalene was a priestess who was Jesus’ partner in a sacred marriage.

Shoemaker, Stephen J. “Rethinking the ‘Gnostic Mary’: Mary of Nazareth and Mary of Magdala in Early Christian Tradition”. in Journal of Early Christian Studies, 9 (2001) pp 555–595.

Thiering, Barbara. Jesus the Man: Decoding the Real Story of Jesus and Mary Magdalene. New York: Simon & Schulster (Atria Books), 2006. ISBN 1-4165-4138-1.

Wellborn, Amy. De-coding Mary

Magdalene: Truth, Legend, and Lies. Huntington, Indiana: Our Sunday Visitor, 2006. ISBN 1-59276-209-3. A straightforward accounting of what is well-known of Mary Magdalene.


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