louvre maria maddalena

[193], The most famous account of Mary Magdalene's legendary life comes from The Golden Legend, a collection of medieval saints stories compiled in around the year 1260 by the Italian writer and Dominican friar Jacobus de Voragine (c. 1230 – 1298). [87][80] The Gospel of John therefore portrays Mary Magdalene as the first apostle, the apostle sent to the apostles. [12][9][104] Sanders summarizes the scholarly consensus that: "... very, very little in the apocryphal gospels could conceivably go back to the time of Jesus. Of Purgatory", "Selected Topics of Comparison in Christianity and the Baháʼí Faith", The Incorrupt Left Hand of St. Mary Magdalene, "Mary Magdalene: Author of the Fourth Gospel? Morrow, Carol Ann. [1] It was acquired by the Detroit Institute of Arts in 1973. [87][80] The Gospel of John therefore portrays Mary Magdalene as the first apostle, the apostle sent to the apostles. [278], Modern Protestants honor her as a disciple and friend of Jesus. Los Gatos, CA: Academy for Future Science. Saint Mary Magdalene (French - Sainte Marie-Madeleine) Penitent Magdalene (Madeleine pénitente) or The Beautiful German Woman (La Belle Allemande) is a painted wooden sculpture of Mary Magdalene by Gregor Erhart (died 1540) of the Ulm School. "[110] Mainstream Christianity maintains that God is one and denies the existence of other deities. [221] Because the cult of Mary Magdalene was inextricably associated with the Catholic teaching of the intercession of saints,[222] it came under particularly harsh criticism by Protestant leaders. [273] Because of Mary Magdalene's position as an apostle, though not one of those who became official witnesses to the resurrection, the Catholic Church honoured her by reciting the Gloria on her feast day, the only woman to be so honoured apart from Mary, the mother of Jesus. "[139][140] Andrew and Peter's responses are intended to demonstrate that they do not understand Jesus's teachings[139][140] and that it is really only Mary who truly understands. Alternate titles include Martha Reproving Mary, The Conversion of the Magdalene, and the Alzaga Caravaggio. [36] The fact that Mary's exorcism is given so little attention may indicate that it was either done in private or that it was not seen as particularly dramatic. [39] Ehrman and Schaberg consider it highly improbable that the historical Jesus ever advocated complete equality between the sexes,[45][46] considering that one of the best-attested facts of his life is that all twelve of his chosen apostles were male. The Saviour answered and said to them, "Why do I not love you like her? She had coveted with earthly eyes, but now through penitence these are consumed with tears. Johnston, Barbara, "Sacred Kingship and Royal Patronage in the La Vie de la Magdalene: Pilgrimage, Politics, Passion Plays, and the Life of Louise of Savoy" (Florida State), R. Neuman, Dissertation. [15][37] The places where she and the other women are mentioned throughout the gospels strongly indicate that they were vital to Jesus's ministry[38][39][40][41] and the fact that Mary Magdalene always appears first, whenever she is listed in the Synoptic Gospels as a member of a group of women, indicates that she was seen as the most important out of all of them. [195][197] Fourteen years after Jesus's crucifixion, some pagans throw Mary, Martha, Lazarus (who, in this account, is their brother due to a conflation with Mary of Bethany), and two other Christians named Maximin and Cedonius onto a rudderless boat in the Mediterranean Sea to die. [113] Some scholars believe that at least a few of these sayings may authentically be traced back to the historical Jesus. [4][2] Elaborate medieval legends from western Europe tell exaggerated tales of Mary Magdalene's wealth and beauty, as well as her alleged journey to southern France. [29] In either case, Mary must have suffered from severe emotional or psychological trauma in order for an exorcism of this kind to have been perceived as necessary. The Gospel of Thomas: The Hidden Sayings of Jesus. the latter more probable in view of the grammar (negated present imperative: stop doing something already in progress) as well as Jesus' challenge to Thomas a week later (see John 20:24–29[90][82] Jesus then sent her to tell the other apostles the good news of his resurrection. [52] Mark 15:40 lists the names of the women present as Mary Magdalene; Mary, mother of James; and Salome. "[122][117], For early Christians, kissing did not have a romantic connotation and it was common for Christians to kiss their fellow believers as a way of greeting. [195] The governor spends two years with Peter in Rome[195] and, on his way home, he stops at the same island to discover that, due to Mary Magdalene's miraculous long-distance intercession, his child has survived for two years on his dead mother's breast milk. [80][87] His next words may be translated as "Don't touch me, for I have not yet ascended to my Father" or "Stop clinging to me, [etc.]" Heures. [87][80] She is the first to use the standard credential formula of the apostles, “I have seen the Lord” (John 20:18), which Paul uses in 1 Cor. [216] Poems about Mary Magdalene's repentance were also popular. (which is Aramaic for "teacher"). [314][315][316][317] If genuine, the papyrus would have dated to sometime between the sixth and ninth centuries. [118] The text is badly fragmented, and speculated but unreliable additions are shown in brackets: And the companion of the saviour [was] Mary Magdalene. [234] According to historian Michael Haag, these changes were a quiet admission from the Vatican that the Church's previous teaching of Mary Magdalene as a repentant whore had been wrong. [143][146][145][147] Epiphanius claims that the Greater Questions of Mary contained an episode in which, during a post-resurrection appearance, Jesus took Mary to the top of a mountain, where he pulled a woman out of his side and engaged in sexual intercourse with her. It is not about the sister of Saint Martha, nor about the sinful woman whose sins the Lord forgave (Luke 7:36–50). The statement that Mary had been possessed by seven demons is repeated in Mark 16:9,[31] part of the "longer ending" of that gospel – this is not found in the earliest manuscripts, and is actually a second-century addition to the original text, possibly based on the Gospel of Luke. The Presentation of Jesus at the Temple(Luke 2:22- 40)-February 2 the young-the old observance-prophecy + Pope Francis said the Presentation is “a meeting between the young full of j…. For every woman who makes herself male shall enter into the kingdom of heaven. [313][306], In 2012, scholar Karen L. King published the Gospel of Jesus' Wife, a purported Coptic papyrus fragment in which Jesus says: "My wife ... she will be able to be my disciple." [135] Peter approaches Mary and asks her:[136], "Sister we know that the Savior loved you more than the rest of woman. [323] Casey rejects the idea of Mary Magdalene as Jesus's wife as nothing more than wild popular sensationalism. "[233] Elsewhere it said of the Roman liturgy of July 22 that "it will make mention neither of Mary of Bethany nor of the sinful woman of Luke 7:36–50, but only of Mary Magdalene, the first person to whom Christ appeared after his resurrection". [112] The Gospel of Thomas consists entirely of 114 sayings attributed to Jesus. [113] Many of these sayings are similar to ones in the canonical gospels,[114] but others are completely unlike anything found in the New Testament. King, Karen L. "Women In Ancient Christianity: The New Discoveries". [52], Virtually all reputable historians agree that Jesus was crucified by the Romans under the orders of Pontius Pilate. [305][306] The Da Vinci Code also purports that the figure of the "beloved disciple" to Jesus's right in Leonardo da Vinci's The Last Supper is Mary Magdalene, disguised as one of the male disciples;[307] art historians maintain that the figure is, in reality, the apostle John, who only appears feminine due to Leonardo's characteristic fascination with blurring the lines between the sexes, a quality which is found in his other paintings, such as St. John the Baptist (painted c. [108] At another point, he tells her, "Well done, Mary. [15][20][21] Mary was, by far, the most common Jewish given name for females during the first century,[15][c] so it was necessary for the authors of the gospels to call her Magdalene in order to distinguish her from the other women named Mary who followed Jesus. [73][74][84] Luke's narrative also removes the injunction for the women to tell the disciples to return to Galilee and instead has Jesus tell the disciples not to return to Galilee, but rather to stay in the precincts of Jerusalem. [121] The Gospel of Philip also contains another passage relating to Jesus's relationship with Mary Magdalene. [265][266][267], According to Darrell Bock, the title of apostola apostolorum first appears in the 10th century,[162] but Katherine Ludwig Jansen says she found no reference to it earlier than the 12th, by which time it was already commonplace. In all four canonical gospels, Mary Magdalene is a witness to the crucifixion of Jesus and, in the Synoptic Gospels, she is also present at his burial. [175] This composite depiction of Mary Magdalene was carried into the Mass texts for her feast day: in the Tridentine Mass, the collect explicitly identifies her as Mary of Bethany by describing Lazarus as her brother, and the Gospel is the story of the penitent woman anointing Jesus' feet. The Louvreused art of a legacy from Émile Louis Sévène (née Laure Eugénie Declerck) to acquire it in 1902 … [87][80] According to John 20:11–18, Mary, now alone in the garden outside the tomb, saw two angels sitting where Jesus's body had been. [245][246][247] This portrayal is partially based on the Gnostic Gospel of Mary Magdalene. Of Purgatory", "Selected Topics of Comparison in Christianity and the Baháʼí Faith", The Incorrupt Left Hand of St. Mary Magdalene, "Mary Magdalene: Author of the Fourth Gospel? [5] He contends that the story of the empty tomb was invented by either the author of the Gospel of Mark or by one of his sources, based on the historically genuine fact that the women really had been present at Jesus's crucifixion and burial. "[146][144][147] Upon hearing this, Mary instantly fainted, to which Jesus responded by helping her up and telling her, "O thou of little faith, wherefore didst thou doubt? [283] Presbyterians honor her as the "apostle to the apostles"[284] and, in the book Methodist Theology, Kenneth Wilson describes her as, "in effect", one of the "first missionaries". [277], The 1549 Book of Common Prayer had on July 22 a feast of Saint Mary Magdalene, with the same Scripture readings as in the Tridentine Mass and with a newly composed collect: "Merciful father geue us grace, that we neuer presume to synne through the example of anye creature, but if it shall chaunce vs at any tyme to offende thy dyuine maiestie: that then we maye truly repent, and lament the same, after the example of Mary Magdalene, and by lyuelye faythe obtayne remission of all oure sinnes: throughe the onely merites of thy sonne oure sauiour Christ." [189] The widespread artistic representations of Mary Magdalene in tears are the source of the modern English word maudlin,[251][252][253] meaning "sickeningly sentimental or emotional". New Testament apocrypha writings mention Mary Magdalene. [245][248] It was also criticized by many Christians, who were offended by the film's use of extracanonical source material. A kneeling Magdalene by Giotto in the Scrovegni Chapel (c. 1305) was especially influential. [87][162] The first clear identification of Mary Magdalene as a redeemed sinner comes from Ephrem the Syrian (c. 306 – 373). [204], The thirteenth-century Cistercian monk and chronicler Peter of Vaux de Cernay claimed it was part of Catharist belief that the earthly Jesus Christ had a relationship with Mary Magdalene, described as his concubine: "Further, in their secret meetings they said that the Christ who was born in the earthly and visible Bethlehem and crucified at Jerusalem was "evil", and that Mary Magdalene was his concubine – and that she was the woman taken in adultery who is referred to in the Scriptures. [322] Finally, Ehrman points out that, if Jesus had been married to Mary Magdalene, the authors of the gospels would definitely have mentioned it, since they mention all his other family members, including his mother Mary, his father Joseph, his four brothers, and his at least two sisters. Magdalena, escola bolonyesa s.XVII. [71], The earliest description of Jesus's post-resurrection appearances is a quotation of a pre-Pauline creed preserved by Paul the Apostle in 1 Corinthians 15:3–8, which was written roughly 20 years before any of the gospels. [103] These texts were written long after the death of the historical Mary Magdalene. The Gospel of Thomas: The Hidden Sayings of Jesus. [52] John 19:25 lists Mary, mother of Jesus, her sister, Mary, wife of Clopas, and Mary Magdalene as witnesses to the crucifixion. [9] Instead, it received its title because it is about her. [121] The Gospel of Philip also contains another passage relating to Jesus's relationship with Mary Magdalene. Saint Mary Magdalene (French - Sainte Marie-Madeleine) Penitent Magdalene (Madeleine pénitente) or The Beautiful German Woman (La Belle Allemande) is a painted wooden sculpture of Mary Magdalene by Gregor Erhart (died 1540) of the Ulm School. [237][238][239] She is portrayed as one in Nikos Kazantzakis's 1955 novel The Last Temptation of Christ and Martin Scorsese's 1988 film adaptation of it,[238] in which Jesus, as he is dying on the cross, has a vision from Satan of what it would be like if he married Mary Magdalene and raised a family with her instead of dying for humanity's sins. [260], Mary Magdalene Reading (c. 1500–1510) by Piero di Cosimo, Mary Magdalene (early 1500s) by Ambrosius Benson, Magdalena Penitente (early 1500s) by Giampietrino, Mary Magdalene (1615) by Juan Bautista Maíno, Penitent Magdalene (c. 1576-1578) by El Greco, Mary Magdalene (1615–1616 or 1620–1625) by Artemisia Gentileschi, St Mary Magdalene in Ecstasy (c. 1619–1620) by Peter Paul Rubens, Magdalene with the Smoking Flame (c. 1640) by Georges de La Tour, Christ Appearing to Mary Magdalene (between 1640 and 1650) by Pietro da Cortona, The Magdalene (before 1792) by George Romney, Mary Magdalene (1858–1860) by Frederick Sandys, Christ and Mary Magdalene (1890) by Albert Edelfelt in a Finnish locale, The Eastern Orthodox Church has never identified Mary Magdalene with Mary of Bethany or the "sinful woman" who anoints Jesus in Luke 7:36–50[261] and has always taught that Mary was a virtuous woman her entire life, even before her conversion. [186] Honorius mentions that, out of love for Jesus, Mary repented and withdrew into a life of quiet isolation. The Emperor laughed, and said that Christ rising from the dead was as likely as the egg in her hand turning red while she held it. The models were two well-known courtesans who frequented the palazzi of Del Monte and other wealthy and powerful art patrons, and their names were Anna Bianchini and Fillide Melandroni. "[110] Mary defends herself, saying, "My master, I understand in my mind that I can come forward at any time to interpret what Pistis Sophia [a female deity] has said, but I am afraid of Peter, because he threatens me and hates our gender. [196] Mary cries tears of joy[196] and, after taking it, she lies down and dies. [118] The text is badly fragmented, and speculated but unreliable additions are shown in brackets: And the companion of the saviour [was] Mary Magdalene. [178][217] Various authors published a flurry of books and pamphlets in response, the vast majority of which opposed Lefèvre d'Étaples. [156], Mary Magdalene has the reputation in Western Christianity as being a repentant prostitute or loose woman; however, these claims are not supported by the canonical gospels, which at no point imply that she had ever been a prostitute or in any way notable for a sinful way of life. [73][74][83] In Luke's account, Jesus never appears to the women,[73][74][84] but instead makes his first appearance to Cleopas and an unnamed "disciple" on the road to Emmaus. [10][11] The earliest and most reliable sources about her life are the three Synoptic Gospels of Mark, Matthew, and Luke, which were all written during the first century AD. [182][183] Stories about noble saints were popular during this time period;[182] accordingly, tales of Mary Magdalene's wealth and social status became heavily exaggerated. [72], According to Matthew 28:1–10, Mary Magdalene and "the other Mary" went to the tomb. [285], There are many references to Mary Magdalene in the writings of the Baháʼí Faith, where she enjoys an exalted status as a heroine of faith and the "archetypal woman of all cycles". [116], The Gospel of Philip, dating from the second or third century, survives in part among the texts found in Nag Hammadi in 1945. This event, in a sense, crowns all that has been said previously about Christ entrusting divine truths to women as well as men. "[154] The Church Father Origen (c. 184 – c. 253) defended Christianity against this accusation in his apologetic treatise Against Celsus, pointing to Matthew 28:1, which lists Mary Magdalene and "the other Mary" both seeing the resurrected Jesus, thus providing a second witness. The Gospel of Philip uses cognates of koinônos and Coptic equivalents to refer to the literal pairing of men and women in marriage and sexual intercourse, but also metaphorically, referring to a spiritual partnership, and the reunification of the Gnostic Christian with the divine realm. Among the religious paintings was a group of four works featuring the same two female models, together or singly. Roman Catholic, Eastern Orthodox and Protestant churches generally do not view these writings as part of the Bible. [189][250] Her story became conflated in the West with that of Mary of Egypt, a fourth-century prostitute turned hermit, whose clothes wore out and fell off in the desert. [...] Hence she came to be called "the apostle of the Apostles". [91], Because scribes were unsatisfied with the abrupt ending of the Gospel of Mark, they wrote several different alternative endings for it. His will of 6 August 1606, contains a painting by this description and states that Riggerio Tritonio, secretary of Cardinal Montalto, is to choose between the Martha and Mary and a Saint Francis; the painting not selected was to go to Costa's friend and colleague Giovanni Enriquez de Herrera. She was the Samaritan woman to whom He said, "Call thy husband". in, This page was last edited on 1 November 2020, at 18:37. "[139][140] Peter responds, saying, "Did he really speak with a woman in private, without our knowledge? [28][29] Consequently, her devotion to Jesus on account of this healing must have been very strong. Among Eastern Orthodox Christians this sharing is accompanied by the proclamation "Christ is risen!" [260], Mary Magdalene Reading (c. 1500–1510) by Piero di Cosimo, Mary Magdalene (early 1500s) by Ambrosius Benson, Magdalena Penitente (early 1500s) by Giampietrino, Mary Magdalene (1615) by Juan Bautista Maíno, Penitent Magdalene (c. 1576-1578) by El Greco, Mary Magdalene (1615–1616 or 1620–1625) by Artemisia Gentileschi, St Mary Magdalene in Ecstasy (c. 1619–1620) by Peter Paul Rubens, Magdalene with the Smoking Flame (c. 1640) by Georges de La Tour, Christ Appearing to Mary Magdalene (between 1640 and 1650) by Pietro da Cortona, The Magdalene (before 1792) by George Romney, Mary Magdalene (1858–1860) by Frederick Sandys, Christ and Mary Magdalene (1890) by Albert Edelfelt in a Finnish locale, The Eastern Orthodox Church has never identified Mary Magdalene with Mary of Bethany or the "sinful woman" who anoints Jesus in Luke 7:36–50[261] and has always taught that Mary was a virtuous woman her entire life, even before her conversion. [127][128] The text was probably written over a century after the historical Mary Magdalene's death. [265][266][267], According to Darrell Bock, the title of apostola apostolorum first appears in the 10th century,[162] but Katherine Ludwig Jansen says she found no reference to it earlier than the 12th, by which time it was already commonplace. You are more blessed than all women on earth, because you will be the fullness of fullness and the completion of completion. [182][183] Stories about noble saints were popular during this time period;[182] accordingly, tales of Mary Magdalene's wealth and social status became heavily exaggerated. [287] `Abdu'l-Bahá also wrote that "her reality is ever shining from the horizon of Christ", "her face is shining and beaming forth on the horizon of the universe forevermore" and that "her candle is, in the assemblage of the world, lighted till eternity". Maria Maddalena Scuola bolognese del XVII secolo, ambito di Guido Reni (Bologna, 1575 – 1642) Dipinti antichi Religiosi. [283] Presbyterians honor her as the "apostle to the apostles"[284] and, in the book Methodist Theology, Kenneth Wilson describes her as, "in effect", one of the "first missionaries". It is in the Detroit Institute of Arts. They said to him, "Why do you love her more than all of us?" Los Gatos, CA: Academy for Future Science. [163][164] Part of the reason for the identification of Mary Magdalene as a sinner may derive from the reputation of her birthplace, Magdala,[165] which, by the late first century, was infamous for its inhabitants' alleged vice and licentiousness. [247] The film, which described as having a "strongly feminist bent",[246] was praised for its music score and cinematography,[248] its surprising faithfulness to the Biblical narrative,[246] and its acting,[246][245] but was criticized as slow-moving,[245][246][248] overwritten,[248] and too solemn to be believable. Anna Bianchini appeared first as a solitary Mary Magdalene in the Penitent Magdalene of about 1597. [170] Instead, Augustine praised Mary Magdalene as "unquestionably... surpassingly more ardent in her love than these other women who had administered to the Lord". [273] Because of Mary Magdalene's position as an apostle, though not one of those who became official witnesses to the resurrection, the Catholic Church honoured her by reciting the Gloria on her feast day, the only woman to be so honoured apart from Mary, the mother of Jesus. One folk tradition concerning Mary Magdalene says that following the death and resurrection of Jesus, she used her position to gain an invitation to a banquet given by the Roman Emperor Tiberius. [308] Furthermore, according to Ross King, an expert on Italian art, Mary Magdalene's appearance at the last supper would not have been controversial and Leonardo would have had no motive to disguise her as one of the other disciples,[309] since she was widely venerated in her role as the "apostle to the apostles" and patron of the Dominican Order, for whom The Last Supper was painted. [270] The same chapter says she did not delay in exercising the office of apostolate with which he had been honoured (apostolatus officio quo honorata fuerat fungi non distulit). [95] N. T. Wright states that "it is, frankly, impossible to imagine that [the women at the tomb] were inserted into the tradition after Paul's day. Mary Magdalene is considered to be a saint by the Catholic, and by the Eastern Orthodox, Anglican, and Lutheran churches. María Magdalena y Jesus amor nació cuando la defendiste de aquellos que la apedrearon en su lado derecho de La cien . The portrayal of Mary Magdalene as a prostitute began after a series of Easter sermons delivered in 591, when Pope Gregory I conflated Mary Magdalene, who is introduced in Luke 8:2, with Mary of Bethany (Luke 10:39) and the unnamed "sinful woman" who anoints Jesus's feet in Luke 7:36–50. "[155] This may indicate that Mary Magdalene was already being conflated with the "sinful woman" in Luke 7:36–50, though Tertullian never clearly identifies the woman of whom he speaks as Mary Magdalene. The Saviour answered and said to them, "Why do I not love you like her? [302], Dan Brown's 2003 bestselling mystery thriller novel The Da Vinci Code popularized a number of erroneous ideas about Mary Magdalene,[303][304] including that she was a member of the tribe of Benjamin, that she was Jesus's wife, that she was pregnant at the crucifixion, and that she gave birth to Jesus's child, who became the founder of a bloodline which survives to this very day. [Christ] loved Mary more than all the disciples, and used to kiss her often on the mouth. For every woman who makes herself male shall enter into the kingdom of heaven. Of all the apocryphal material, only some of the sayings in the Gospel of Thomas are worth consideration. The generous, refined style of Saint Mary Magdalene, her peaceful grace and gentle face are indeed part of the Swabian late-Gothic tradition. [94] He also points out that the story of Mary Magdalene discovering the empty tomb is independently attested in the Synoptics, the Gospel of John, and in the Gospel of Peter. [108] At another point, he tells her, "Well done, Mary. [52] John 19:25 lists Mary, mother of Jesus, her sister, Mary, wife of Clopas, and Mary Magdalene as witnesses to the crucifixion. The rest of the disciples [were offended by it and expressed disapproval]. [72][73][74] An earthquake occurred and an angel dressed in white descended from Heaven and rolled aside the stone as the women were watching. ", Evangelical Lutheran Worship, Evangelical Lutheran Church in America, 2006, p. 57, Juliet Thompson, I, Mary Magdalene, Foreword, `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, Congregation for Divine Worship and the Discipline of the Sacraments, Cathedral of the Madeleine (Salt Lake City, Utah), "New Testament names – some Jewish notes", "Panarion of Epiphanius of Salamis, Book 1", "Apostle to the apostles: The story of Mary Magdalene", "Picturing the Magdalene: How Artists Imagine the Apostle to the Apostles". [3], Mary wears red, the colour of the Magdalen, and a dress very similar to one Caravaggio employs in his Portrait of a Courtesan (1597) and Saint Catherine (1598), with embroidery on the blouse, similar to what we see in his Penitent Magdalen. [245][246][247] This portrayal is partially based on the Gnostic Gospel of Mary Magdalene. This confusing reference is already in the original manuscript. [178][218] In 1521, the theology faculty of the Sorbonne formally condemned the idea that the three women were separate people as heretical,[178][218] and debate died down, overtaken by the larger issues raised by Martin Luther. [291], The Baháʼí writings also expand upon the scarce references to her life in the canonical Gospels, with a wide array of extra-canonical stories about her and sayings which are not recorded in any other extant historical sources. Pistis Sophia: A Coptic Text of Gnosis with Commentary. ", "Apostle to the apostles: The story of Mary Magdalene – Catholic Times", "Gospel of Jesus's Wife is fake, claims expert | World news", "Fresh Doubts Raised About Papyrus Scrap Known as 'Gospel of Jesus' Wife, "NT Blog: More evidence of forgery in the Jesus' Wife Sister Fragment", "Jesus had a wife, say scientists, as ancient papyrus scroll verified – Americas – World", "Mary Magdalene review – toothless attempt to overturn Sunday school myths: Rooney Mara brings her customary intensity to the title role as Jesus' 'favourite pupil', but the result is a bit too solemn to be a convincing reinvention", "The Real Reason Why Mary Magdalene Is Such a Controversial Figure", "Why Mary Magdalene is the Hollywood film Christians have been waiting for: This new movie paints a clear picture of Jesus, says Sam Hailes", "The Scholar Who Discovered the 'Jesus's Wife' Fragment Now Says It's Likely a Fake", Historical background of the New Testament, New Testament places associated with Jesus, Names and titles of Jesus in the New Testament, "Is 'Maria Magdalena' TV Show streaming on Netflix?

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