Gospel of Mary

The Berlin Codex, also known as the Akhmim Codex, also contains the Apocryphon of John, the Sophia of Jesus Christ, and a summary of the Act of Peter. All four works contained in the manuscript are written in the Sahidic dialect of Coptic. At least two other fragments of the Gospel of Mary have been discovered since, both written in Greek. Papyrus Oxyrhynchus L 3525 was "found by Grenfell and Hunt some time between 1897 and 1906, but only published in 1983" by P. J. Parsons, while Papyrus Rylands 463) was published in 1938. The Coptic text of Mary was translated in 1955 by Walter Till. Dating the gospel, as with most ancient literary texts, is problematic. As the earliest extant fragment of the gospel (the Rylands papyrus) dates to the early Third Century, it must predate this. Karen L. King, Hollis Professor of Divinity at Harvard Divinity School, suggested that the gospel was composed early in the Second Century, noting that it evidences familiarity with the Gospel of John, and perhaps the letters of Paul. Christopher Tuckett's discussion in his 2007 volume notes Pasquier's preference for a date in the second half of the century; Tuckett himself ultimately opts for a middle positionhe places it in the first half of the Second Century but later than King. The Gospel of Mary is not present in the list of apocryphal books of section five of the Decretum Gelasianum. == The identity of "Mary" ==

Scholars do not always agree which of the New Testament people named Mary is the central character of the Gospel of Mary. Stephen J. Shoemaker and F. Stanley Jones have suggested that she may be Mary the mother of Jesus. Barbara J. Silvertsen alternatively suggests that she may be a sister of Jesus - an individual who has largely been lost in history. Silvertsen says that while none of the canonical Gospels identifies Jesus's sisters by name (, ), one of his sisters is identified as "Mary" in the Gospel of Philip. Arguments in favor of Mary Magdalene are based on her status as a known follower of Jesus, and her appearance in other early Christian writings. She is mentioned as accompanying Jesus on his journeys () and is listed in the Gospel of Matthew as being present at his crucifixion () and along with the "other Mary" being the first to see the Risen Lord (). In the Gospel of John, she is recorded as the sole first witness of Jesus' resurrection (); ( later manuscripts). Esther A. de Boer compares her role in other non-canonical texts, noting that "in the Gospel of Mary it is Peter who is opposed to Mary's words, because she is a woman. Peter has the same role in the Gospel of Thomas and in Pistis Sophia. In Pistis Sophia the Mary concerned is identified as Mary Magdalene." The final scene in the Gospel of Mary may also provide evidence that Mary is indeed Mary Magdalene. Levi, in his defense of Mary and her teaching, tells Peter, "Surely the Saviour knows her very well. That is why he loved her more than us." In the Gospel of Philip, a similar statement is made about Mary Magdalene. Richard Valantasis writes in The Beliefnet Guide to Gnosticism and Other Vanished Christianities (see Beliefnet) that the Mary here is Mary Magdalene. Valantasis clarifies that this does not "confirm an earthly marriage between her and Jesus – far from it – but it opens an incredible window into the intellectual and spiritual world of the second century C.E." The idea that there would be a gospel from Mary Magdalene is "controversial", however because Andrew objected to the strangeness of Mary’s revelations from Jesus. Peter argued, as Valantasis mentions, that "Jesus would not have revealed such important teachings to a woman," and that "her stature cannot be greater than that of the male apostles." == Contents ==

The most complete text of the Gospel of Mary is contained in the Berlin Codex, but even so, it is missing six manuscript pages at the beginning of the document and four manuscript pages in the middle. As such, the narrative begins in the middle of a scene, leaving the setting and circumstances unclear. King believes, however, that references to the death of Jesus and the commissioning scene later in the narrative indicate the setting in the first section of the text is a post-resurrection appearance of Christ. As the narrative opens, Jesus is engaged in dialogue with his disciples, answering their questions on the nature of matter and the nature of sin. At the end of the discussion, Jesus departs, leaving the disciples distraught and anxious. According to the story, Mary speaks up with words of comfort and encouragement. Then Peter asks Mary to share with them any special teaching she received from the Jesus, "Peter said to Mary, 'Sister, we know that the Savior loved you more than the rest of the women. Tell us the words of the Savior which you rememberwhich you know (but) we do not, nor have we heard them. Peter also opposed her in regard to these matters and asked them about Jesus. "Did he then speak secretly with a woman, in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?" == Interpretation ==

The Gospel of Mary is often interpreted as a Gnostic text. According to Pheme Perkins, on the basis of thirteen works she has analyzed, the Gospel follows a format similar to other known Gnostic dialogues which contain a revelation discourse framed by narrative elements. The dialogues are generally concerned with the idea of Jesus Christ as reminder to human beings of their bond with God and true identity, as well as the realization of the believer that redemption consists of the return to God and liberty from matter after death. The Gospel of Mary contains two of these discourses (7:1–9:4 and 10:10–17:7) including addresses to New Testament figures (Peter, Mary, Andrew and Levi) and an explanation of sin as adultery (encouragement toward an ascetic lifestyle) which also suit a Gnostic interpretation. Scholars also say that the fifth-century Coptic version of the Gospel is part of the Berlin Codex along with the Apocryphon of John and The Sophia of Jesus Christ which are typically viewed as Gnostic texts; however, while many scholars take for granted the Gnostic character of the Gospel of Mary, the Gnostic beliefs concerning creation theory and the Demiurge that would suggest an extreme dualism in the creation are not present in the portions currently retrieved. According to Bart Ehrman, "Mary (Magdalene) is accorded a high status among the apostles of Jesus." Peter actually acknowledges that Jesus loved her more than he loved all of the other apostles. Mary said she had a conversation with Jesus, and Andrew and Peter questioned this. "Four pages are lost from the manuscript", so there is really no way for anyone to know exactly what happened. De Boer (2004) suggests that the Gospel of Mary should not be read as a Gnostic specific text, but that it is to be "interpreted in the light of a broader Christian context". She argues that the Gospel stems from a monistic view of creation rather than the dualistic one central to Gnostic theology and also that the Gospel's views of both Nature and an opposite nature are more similar to Jewish, Christian, and Stoic beliefs. She suggests that the soul is not to be freed from Powers of Matter, but rather from the powers of the opposite nature. She also says that the Gospel's main purpose is to encourage fearful disciples to go out and preach the gospel. Karen King considers the work to provide an intriguing glimpse into a kind of Christianity lost for almost fifteen hundred years...[it] presents a radical interpretation of Jesus' teachings as a path to inner spiritual knowledge; it rejects His suffering and death as the path to eternal life; it exposes the erroneous view that Mary of Magdala was a prostitute for what it isa piece of theological fiction; it presents the most straightforward and convincing argument in any early Christian writing for the legitimacy of women's leadership; it offers a sharp critique of illegitimate power and a utopian vision of spiritual perfection; it challenges our rather romantic views about the harmony and unanimity of the first Christians; and it asks us to rethink the basis for church authority. King concludes that "both the content and the text's structure lead the reader inward toward the identity, power and freedom of the true self, the soul set free from the Powers of Matter and the fear of death". "The Gospel of Mary is about inter-Christian controversies, the reliability of the disciples' witness, the validity of teachings given to the disciples through post-resurrection revelation and vision, and the leadership of women." Pistis Sophia, and the Coptic Gospel of the Egyptians. Peter and Andrew represent orthodox positions which deny the validity of esoteric revelation and reject the authority of women to teach." Sarah Parkhouse argues that the Gospel of Mary is eschatological in nature. She states that it "draws on the conceptual world of the second century, reformulating the 'last things' in light of the Christian message". They are frequently contrasted with the men who fall short of expectations. The women are shown to be fallible, as are the men, but this is implicitly forgiven. Tuckett also states that Mary fulfils the role of the Savior in the Gospel of Mary in numerous ways. == Portrayal in media ==

• Peeter Vähi's oratorio Mary Magdalene Gospel (2010–2011) is based on surviving fragments of the original Coptic text of the Gospel of Mary. • Mark Adamo's 2013 opera The Gospel of Mary Magdalene is based largely on the Gospel of Mary and the Gospel of John. The libretto also includes quotes from the Gospel of Thomas, Pistis Sophia and the Gospel of Philip. • A forgery of the Gospel of Mary Magdalene appears in the X-Files episode "Hollywood A.D." • A quote from the Gospel of Mary is found in the 2006 movie The Da Vinci Code as confirmation that Jesus had a wife, and was mortal. == See also ==