Introduction
Mary Magdalene (Hebrew: Miryam ha-Migdalit—Greek: Maria hē Magdalēnē) was born circa AD 8 (3768–3769 in the Hebrew calendar) in the Roman district of Galilee. She was the most faithful witness of Jesus during his trial and crucifixion, especially when all but one (i.e., John) of the male apostles deserted him (see Matt. 27:56; Mark 15:40; John 19:25). Rewarded for her efforts, Mary was one of the first witnesses to the resurrection (see Matt. 28:1; Mark 16:9; Luke 24:10), and John gave her a prominent role at the end of his gospel account (see John 20:1-18). By the close of the second century, many theologians began calling Mary the "apostle to the apostles," starting with Hippolytus of Rome (c. AD 170–235). The synoptic gospels mentioned her twelve times, more than the apostles other than Simon Peter.
Mary Magdalene's significance in early Christianity extends beyond her role as a witness to Jesus' crucifixion and resurrection. She is also often associated with repentance and forgiveness due to the biblical accounts of her being possessed by demons, from which Jesus freed her (see Luke 8:2). Despite historical misinterpretations that identified her as a repentant prostitute, contemporary scholarship tends to reject this characterization, emphasizing her importance as a disciple and leader among Jesus' followers. In recent years, there has been a renewed interest in reevaluating Mary Magdalene's place in Christian history, with scholars and theologians exploring her theological significance and potential contributions to the early Christian movement. This reevaluation aims to highlight her as a symbol of faith, courage, and spiritual insight, challenging centuries-old misconceptions and reclaiming her rightful place as a central figure in the story of Christianity's beginnings.
The Historical Magdalene
Mary was a Jewish woman from Magdala, a village on the northwest shore of the Sea of Galilee. Its full name was Migdal Nunia, the "Magdala of the Fishes." Today, this is the Israeli town of Migdal. When Jesus first encountered Mary, he exorcised seven demons from her (see Mark 16:9; Luke 8:2). Perhaps, "seven" in this context means that Mary was entirely under the influence of demons, given that the number seven is a Jewish symbol for completion. However, Mark and Luke could have referred to seven literal demons. Either way, it is plausible that Mary suffered from a type of mental illness that physicians can only treat but not heal to this day. Even the apostles noted the difficulty and the skill required to exorcise demons (see Matt. 17:19-20). He probably met with Mary several times to completely heal her from the possession. The Greek noun daimōn (G1142) comes from the verb daiō, which means "to assign destinies." Mary's possession made her ritually unclean in Magdala, thus making her an outcast. However, this would not be her destiny.
Mary was not a prostitute, as an early medieval tradition claimed. This distortion began with Gregory I (c. 540–604), the bishop of Rome, in a 591 homily in which he taught, "She whom Luke [7:37-38] calls the sinful woman, whom John [12:1-8] calls Mary, we believe to be the Mary from whom seven devils were ejected according to Mark [16:9]." Gregory conflated Mary of Bethany, who anointed Jesus with her hair, with Mary of Magdala. The towns of Bethany (now the Palestinian village of el-Azariyeh) and Magdala were 75 miles apart (121 kilometers; see here), so it is doubtful these two passages allude to the same woman. However, even if they did, neither one mentioned anything about prostitution. Gregory and other medieval theologians assumed this from the word "sinful," which they probably would not interpret this way about a male penitent (e.g., Luke 18:13). There is no historical value in the prostitution claim other than an object lesson in recognizing a woman's dignity rather than sexually degrading her. The gospel writers did not portray Mary as a prostitute but respected her.
Mary was one of a few women who provided for Jesus and the twelve apostles out of their means (see Luke 8:1-3). Her dedication was similar to the Greco-Roman patronage system, in which a wealthy patron would finance the work of a lower-class artisan or performer. Mary was a middle-class patron of Jesus' ministry, meaning she was an investor and a follower. Mary's financial support underscores her commitment to Jesus' teachings and mission, highlighting her active involvement in advancing his message. Her role as a patron reflects a broader dynamic within early Christian communities, where individuals from various social strata contributed to the movement's growth and sustenance.
Apostle to the Apostles
In the first century, most Jews used patronymic names like "Daniel son of Judah." However, some were identified by their place of origin or residence once they gained positive recognition outside their hometown. The New Testament authors wrote about "Jesus of Nazareth" instead of "Jesus son of Joseph." Thus, when the same writers alluded to Mary as "the Magdalene" or "of Magdala," it was a title of respect. In a culture that did not consider women important, the four evangelists—Matthew, Mark, Luke, and John—each challenged their readers to put aside their bias toward women to accept this historical truth: Jesus rose from the dead three days after being crucified.
The emphasis on Mary Magdalene as the "apostle to the apostles" and a dramatic witness is far from contemporary. In Jewish tradition, extending to the Law of Moses, only a man could be a valid witness in all legal or sociopolitical matters. This legal code also required a minimum of two witnesses (see Deut. 19:15; Matt. 18:16; John 8:17). In everyday life, Jewish culture did not value a woman's testimony. For example, when the Samaritan woman told her neighbors about Jesus' interaction with her, they said, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world" (John 4:42). However, Mary's witness about the resurrection had legal implications, considering Pilate was the one who sentenced Jesus to death. At the end of his gospel account, John wrote about Mary as a proclaimer of the gospel when the Lord told her, "I am ascending to my Father and your Father, to my God and your God" (John 20:17) and when she dutifully told the disciples, "I have seen the Lord!" (v. 18). The Greek verb legō (G3004) implies a sense of command and finality, the one Jesus used when he directed Mary: "Go instead to my brothers." Hence, Mary Magdalene received the title "apostle to the apostles" because she was the first to proclaim the good news of Jesus' resurrection.
Conclusion
Mary Magdalene stands as a testament to the multifaceted nature of early Christianity, embodying both steadfast loyalty and spiritual depth. Her portrayal in biblical texts and subsequent interpretations throughout history reveals not only her pivotal role in the events surrounding Jesus' crucifixion and resurrection but also the enduring impact of her story on Christian theology and tradition. As contemporary scholarship continues to shed light on her true significance, Mary Magdalene emerges not just as a witness to historical events but as a symbol of resilience, redemption, and the transformative power of faith. In reclaiming her narrative from centuries of misunderstanding and misrepresentation, we honor her legacy as a pioneer of the Christian faith and affirm her enduring relevance in shaping the spiritual landscape of the modern world.
Prayer
Blessed are you, LORD our God, King of the universe; whose blessed Son restored Mary Magdalene to the health of body and mind and called her to be a witness of his resurrection: Mercifully grant that, by your grace, we may be healed from all our infirmities and know you in the power of his unending life; who with you and the Holy Spirit lives and reigns, one God, now and forever. Amen.
Bibliography
The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 630. http://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.
Chilton, Bruce. Mary Magdalene: A Biography. New York: Doubleday, 2005.
Jansen, Katherine Ludwig. The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton, NJ: Princeton Univ. Press, 2001.
Pruitt, Sarah. "How Early Church Leaders Downplayed Mary Magdalene's Influence." History Channel. New York: A&E Television Networks, 2021. https://www.history.com/news/mary-magdalene-jesus-wife-prostitute-saint.
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