The Magdalene Mystique - The Path Inward

Several of us have been writing about the “leaps to conclusions” we found in the film The Lost Tomb of Jesus aired on the discovery channel last Sunday. Bridgitt gave the most positive review of the film — my review was not as generous. Tommy Ray expressed disappointment in the film since he had hoped to learn something new. (See comments under “Red Flags”)

So what comes next?

I saw this morning that the Gospel of Judas controversy is picking up steam: the New York Times carried a full page advertisement about a new book by Elaine Pagels and Karen King on the Judas Gospel. But I am still pondering the Lost Tomb film. I am not ready to move on.

There is much more to be said about all this. Now that I am reading the book, The Jesus Family Tomb by Simcha Jacobovici and Charles Pellegrino, many things are coming to me to write about. Even if the discovery under the Talpiot apartments in Jerusalem comes to naught, at least the film and the book have become catalysts for thought.

It is clear from the beginning of the book that Simcha/Pelligrino are tapping into what might be called the current “Magdalene mystique.” Almost immediately, the authors introduce Mary Magdalene as “Jesus’s trusted disciple,” the one who “found the empty tomb.” Just as quickly, they describe the Magdalene’s discovery as “a moment that marks the origin of the Christan belief in the Resurrection.” Well, indeed!

What this tells me is that Simcha and Pellegrino are aware of the new Magdalene scholarship — they have read it! — and for this we give applause. (Why it is a problem for men to read this scholarship is a topic all unto itself. ) This is the new scholarship that understands various women in the Bible as “disciples” (not limiting the term to apply only to a specified “twelve”) and focuses on Mary Magdalene as an especially trusted and beloved disciple of Jesus.

For me, “trusted” serves as a nudge toward other descriptions about the Magdalene that can be found in newly discovered ancient Coptic texts, such as

(1) Mary Magdalene as the one that the Savior loved “more than all other women” [Gospel of Mary]

(2) Mary Magdalene as the one the Savior loved “more than all the disciples, and used to kiss her often” [Gospel of Philip]

(3) Mary Magdalene as one of the three women “who always walked with the Lord: Mary, his mother, and [her] sister and Mary Magdalene, who is called his companion.” [with “companion” having connotations of “partner” or “consort.” [Gospel of Philip]

There are volumes that can be written on these words. For starts, with “trusted” we are invited into a spirituality of “trusting someone,” as Jane Schaberg has pointed out in her excellent article “Magdalene Christianity” (found in a volume entitled On the Cutting Edge: The Study of Women in Biblical Worlds. New York: Continuum, 2004, 211)

This is a kind of spirituality that Martin Buber emphasized; one in which relationships take a priority. This is a spirituality that depends primarily on a “state of contact with the one in whom I trust,” rather than a spirituality that depends upon a set of beliefs or doctrines. And this is a spirituality that at its best is communal and transformational. Transformation takes place within the grace of the relationship. Loyalty and persistence find an important place in this form of spirituality.

And applause goes to the authors again for their first page allusion to the witness of the Magdalene. This is a very important point about who has “seen” the risen Lord and who has spiritual authority to teach and preach. In John 20: 18 Mary Magdalene goes to the disciples and announces, “I have seen the Lord.” And she tells them what he has said to her.

In recent scholarship, Mary Magdalene is understood as a significant figure in early Christianity, one who is named in all four gospels as visiting the empty tomb. In the Gospel of John, it is Mary Magdalene, alone, who finds the tomb empty, first encounters the risen Christ and is given a proclamation.

Of course, it is only in recent times that we have been able to tease out what is really only a trace of her apostolic commission, since for the most part the New Testament writings tend to minimze her story. The last chapter of John, for example, fails to view her witness as one that really counts and Paul leaves her out as one of the many who were recipients of resurrection experiences.

There’s always been a mystique about the Magdalene — a fascination with her relationship to Jesus, her preaching and teaching, and beginning in the fourth century, with her penitence for sexual sins. In the Middle Ages there was an outburst of mysterious atttraction and veneration that in its intensity rivaled any saint.

Today there is a new image of the Magdalene that has emerged from scholarly research and a spiritual energy is being created by ner new image. She is now being understood as a trusted disciple of Jesus, a visionary and prophet, and an honored apostle of love and mystical experience. She is first witness to the resurrection.

If it takes a film of adventure discovery to get this message out, so be it. jane schabergmary magdaleneelaine pagelsjesus family tombgospel of judasmartin bubergospel of phillipsimcha jacobovicigospel of maryepiscopal