Shoemaker, Stephen J. [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. The Benedictine Order always celebrated Mary of Bethany together with Martha and Lazarus of Bethany on July 29, while Mary Magdalene was celebrated on July 22. [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. "[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. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers, the Orthodox equivalent of one of the Western Three Marys traditions. [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. Later converts were Benedict Nicolson and Mina Gregori (as late as January 1974). 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. [186], The theologian Honorius Augustodunensis (c. 1080 – c. 1151) embellished this tale even further, reporting that Mary was a wealthy noblewoman who was married in "Magdalum",[186] but that she committed adultery, so she fled to Jerusalem and became a "public sinner" (vulgaris meretrix). They (will) undress in their presence in order to let them have back their field and to give it back to them". It may be the most important story of our times, but for different reasons than are commonly accepted. [314][315][316][317] If genuine, the papyrus would have dated to sometime between the sixth and ninth centuries. 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 is never mentioned in any of the Pauline epistles or in any of the general epistles. [261] They have never celebrated her as a penitent. The eggs represent new life, and Christ bursting forth from the tomb. [161] The sermon describes the conflated woman as a "second Eve" who compensates for the disobedience of the first Eve through her obedience. [195] The wife dies in childbirth and the governor leaves her on an island with the still-living infant at her breast. [177] Not only John Chrysostom in the East (Matthew, Homily 88), but also Ambrose (De virginitate 3,14; 4,15) in the West, when speaking of Mary Magdalene after the resurrection of Jesus Christ, far from calling her a harlot, suggest she was a virgin. [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. [236], Nonetheless, despite the Vatican's rejection of it, the view of Mary as a repentant prostitute only grew more prevalent in popular culture. "The Saintly Sinner: The Two-Thousand-Year Obsession with Mary Magdalene". [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. The Louvre used art of a legacy from Émile Louis Sévène (née Laure Eugénie Declerck) to acquire it in 1902 and it was returned to the Louvre after being taken to Germany during the Nazi Occupation on the orders of Hermann Goering. [108] It was discovered in the eighteenth century in a large volume containing numerous early Gnostic treatises. [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. [80][86][88] She did not see anyone, but immediately ran to tell Peter and the "beloved disciple",[80][88] who came with her to the tomb and confirmed that it was empty,[80][87] but returned home without seeing the risen Jesus. "Deborah Rose, "So, Really ... Who was She? The 1552 edition omitted the feast of Saint Mary Magdalene, which was restored to the Book of Common Prayer only after some 400 years. [92] First, it describes an appearance by Jesus to Mary Magdalene alone (as in the Gospel of John),[92] followed by brief descriptions of him appearing to the two disciples on the road to Emmaus (as in the Gospel of Luke) and to the eleven remaining disciples (as in the Gospel of Matthew). 9:11 to claim apostolic status. [258], According to Robert Kiely, "No figure in the Christian Pantheon except Jesus, the Virgin Mary, and John the Baptist has inspired, provoked, or confounded the imagination of painters more than the Magdalene". 116, No. [251], In medieval depictions Mary's long hair entirely covers her body and preserves her modesty (supplemented in some German versions such as one by Tilman Riemenschneider by thick body hair),[254][255] but, from the sixteenth century, some depictions, like those by Titian, show part of her naked body, the amount of nudity tending to increase in successive periods. On June 10, 2016, the Congregation for Divine Worship and the Discipline of the Sacraments issued a decree which elevated Mary's liturgical commemoration from an obligatory memorial to a feast day, like that of most of the Apostles (Peter and Paul are commemorated with a solemnity). [185] Some manuscripts of the sermon record that Mary's parents were named Syrus and Eucharia[186] and one manuscript goes into great detail describing her family's purported land holdings in Bethany, Jerusalem, and Magdala. [126] Roughly half the text of the gospel in this manuscript has been lost;[131][132] the first six pages and four from the middle are missing. [167] Augustine of Hippo (354 – 430) entertained the possibility that Mary of Bethany and the unnamed sinner from Luke might be the same person,[169] but did not associate Mary Magdalene with either of them. 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? [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.]" [72][74][82] Casey argues that the reason for this abrupt ending may be because the Gospel of Mark is an unfinished first draft. [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.]" In Pope Gregory's interpretation, the seven demons expelled from Mary Magdalene by Jesus are transformed into the seven deadly sins of medieval Catholicism,[160][173] leading Mary "to be condemned not only for lust, but for pride and covetousness as well. In the Gnostic texts, or Gnostic gospels, Mary Magdalene's closeness to Jesus results in tension with another disciple, Peter, due to her gender and Peter's jealousy of special teachings given to her. It has been speculated that it remained in Rome until the 1620s, but the only firm evidence for its provenance after the Herrera family is a seal and inscriptions on the back of the original canvas with the names Niccolò Panzani, Emilia Panzani and Anna E. Panzani. HarperCollins. Thayer and Smith. The latter depictions represent the Penitent Magdalene, according to the medieval legend that she had spent a period of repentance as a desert hermit after leaving her life as a follower of Jesus. [72][73][74] According to Luke 24:1–12 a group of unnamed women went to the tomb and found the stone already rolled away, as in Mark. Mary Magdalene is a central figure in later Gnostic Christian writings, including the Dialogue of the Savior, the Pistis Sophia, the Gospel of Thomas, the Gospel of Philip, and the Gospel of Mary which many scholars attribute to Mary Magdalene. "Rethinking the ‘Gnostic Mary’: Mary of Nazareth and Mary of Magdala in Early Christian Tradition". [324], This article is about the biblical figure. [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. [9] The text does not claim to have been written by her and its author is, in fact, anonymous. [289] Indeed he claimed that she surpassed all the men of her time,[290] and that "crowns studded with the brilliant jewels of guidance" were upon her head. "[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. [256] Other isolated depictions occur, but, from the thirteenth century, additions to the Virgin Mary and John as the spectators at the Crucifixion become more common, with Mary Magdalene as the most frequently found, either kneeling at the foot of the cross clutching the shaft, sometimes kissing Christ's feet, or standing, usually at the left and behind Mary and John, with her arms stretched upwards towards Christ in a gesture of grief, as in a damaged painting by Cimabue in the upper church at Assisi of c. 1290. 1513–1516). 1620), Alte Pinakothek, Munich, James L. Greaves and Meryl Johnson, New Findings on Caravaggio’s Technique in the Detroit ‘Magdalen‘, The Burlington Magazine Vol. 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? [33][28][29] Bruce Chilton, a scholar of early Christianity, states that the reference to the number of demons being "seven" may mean that Mary had to undergo seven exorcisms, probably over a long period of time, due to the first six being partially or wholly unsuccessful. From the New Testament, one can conclude that Mary of Magdala (her hometown, a village on the shore of the Sea of Galilee) was a leading figure among those attracted to Jesus. It is not clear, if the text refers to Jesus' or his mother's sister, or whether the intention is to say something else. [129][130][128] As a result of numerous intervening conflicts, the manuscript was not published until 1955. Acocella, Joan. London: Continuum, 2006 (2005). Caravaggio would certainly have known the painting. "[110] Simon Peter, annoyed at Mary's dominance of the conversation, tells Jesus, "My master, we cannot endure this woman who gets in our way and does not let any of us speak, though she talks all the time. It is not about the sister of Saint Martha, nor about the sinful woman whose sins the Lord forgave (Luke 7:36–50). [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. The Gospel of Thomas, usually dated to the late first or early second century, was among the ancient texts discovered in the Nag Hammadi library in 1945. [298] Kripal writes that "the historical sources are simply too contradictory and simultaneously too silent" to make absolute declarations regarding Jesus' sexuality. [282] The Evangelical Lutheran Church in America honors Mary Magdalene on July 22 as an Apostle, albeit as a Lesser Festival. Who was she? [141][140] Matthew the Apostle comes to Mary's defense, giving a sharp rebuke to Peter:[139][140] "Peter, you are always angry. She was the Samaritan woman to whom He said, "Call thy husband". [170], The unnamed "sinful woman" in Luke 7:36–50 is never identified as a prostitute[171] and, in Jewish society at the time the gospel was written, "sinful" could have simply meant that she "did not assiduously observe the law of Moses". Italiano: Maria Maddalena o Maria di Magdala è stata, ... Jawa: Maria Magdalena utawa Maria saka Magdala iku sawijining wong wadon sing dibébasaké déning Gusti Yesus saka roh ala (Lukas: ... Louvre 1450/52 Carlo Crivelli, Rijksmuseum c. 1480 Luca Signorelli, Gemäldegalerie, ca. [207] In 1449, King René d'Anjou gave to Angers Cathedral the amphora from Cana in which Jesus changed water to wine, acquiring it from the nuns of Marseilles, who told him that Mary Magdalene had brought it with her from Judea, relating to the legend where she was the jilted bride at the wedding after which John the Evangelist received his calling from Jesus. [178][218] Luther and Huldrych Zwingli (1484 – 1531) both supported the composite Magdalene. [170], The unnamed "sinful woman" in Luke 7:36–50 is never identified as a prostitute[171] and, in Jewish society at the time the gospel was written, "sinful" could have simply meant that she "did not assiduously observe the law of Moses". Instead, she has traditionally been honored as a "Myrrhbearer" (Μυροφόρος; the equivalent of the western Three Marys)[262] and "Equal to the Apostles" (ἰσαπόστολος). [137][138] Andrew the Apostle challenges Mary, insisting, "Say what you think about what she said, but I do not believe the savior said this. [135] Peter approaches Mary and asks her:[136], "Sister we know that the Savior loved you more than the rest of woman. [195][191][196] In this account, Mary Magdalene is, in Ehrman's words, "fabulously rich, insanely beautiful, and outrageously sensual",[195] but she gives up her life of wealth and sin to become a devoted follower of Jesus. This family has not been traced. Scholars find claims Mary Magdalene was romantically involved with Jesus to be unsupported by evidence. [181], Starting in early High Middle Ages, writers in western Europe began developing elaborate fictional biographies of Mary Magdalene's life, in which they heavily embellished upon the vague details given in the gospels. "[110] Mainstream Christianity maintains that God is one and denies the existence of other deities. Caravaggio's Martha and Mary is dated to 1598–99, when he was in the entourage of Cardinal Francesco Maria Del Monte. Should we all listen to her? [8] Unlike Paul the Apostle, Mary Magdalene has left behind no writings of her own,[9]. Los Gatos, CA: Academy for Future Science. [76][78][79] Despite this, all four canonical gospels, as well as the apocryphal Gospel of Peter, agree that Mary Magdalene, either alone or as a member of a group, was the first person to discover that Jesus's tomb was empty. [52] Matthew 27:55–56 lists Mary Magdalene, Mary mother of James and Joseph, and the unnamed mother of the sons of Zebedee (who may be the same person Mark calls Salome). [75] This passage makes no mention of Mary Magdalene, the other women, or the story of the empty tomb at all,[76][77] but rather credits Simon Peter with having been the first to see the risen Jesus. Mary Magdalene, sometimes called Mary of Magdala, or simply the Magdalene or the Madeleine, was a woman who, according to the four canonical gospels, traveled with Jesus as one of his followers and was a witness to his crucifixion and its aftermath. [179], In an eastern tradition supported by the western bishop and historian Gregory of Tours (c. 538 – 594), Mary Magdalene is said to have retired to Ephesus in Asia Minor with the virgin Mary, where they both lived out the rests of their lives. (which is Aramaic for "teacher"). When a blind man and one who sees are both together in darkness, they are no different from one another. [73][74][83] Then they went and told the eleven remaining apostles, who dismissed their story as nonsense. These teachings are strange ideas. [155] A sermon attributed to Hippolytus of Rome (c. 170 – 235) refers to Mary of Bethany and her sister Martha seeking Jesus in the garden like Mary Magdalene in John 20, indicating a conflation between Mary of Bethany and Mary Magdalene. [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. [60][80] Nonetheless, the details of the accounts differ drastically. [131] Furthermore, Ehrman points out that the Essenes, a contemporary Jewish sect who shared many views with Jesus, and the apostle Paul, Jesus's later follower, both lived in unmarried celibacy,[297] so it is not unreasonable to conclude that Jesus did as well. [127][128] The text was probably written over a century after the historical Mary Magdalene's death. [320] The extremely late Greater Questions of Mary, which is not extant, allegedly portrayed Mary not as Jesus's wife or partner, but rather as an unwilling voyeur. There was certainly a historical Jesus. ", https://en.wikipedia.org/w/index.php?title=Mary_Magdalene&oldid=986576613, Creative Commons Attribution-ShareAlike License. [247], The early notion of Mary Magdalene as a sinner and adulteress was reflected in Western medieval Christian art, where she was the most commonly depicted female figure after the Virgin Mary. [247], The early notion of Mary Magdalene as a sinner and adulteress was reflected in Western medieval Christian art, where she was the most commonly depicted female figure after the Virgin Mary. New Testament apocrypha writings mention Mary Magdalene. Fillide Melandroni appeared in a secular Portrait of a Courtesan done the same year for Del Monte's friend and fellow art-lover, the banker Vincenzo Giustiniani. [184][183] In the tenth century, Odo of Cluny (c. 880 – 942) wrote a sermon in which he described Mary as an extraordinarily wealthy noblewoman of royal descent. Today it is generally considered an autograph work. [52] Ehrman, who previously accepted the story of Jesus's burial as historical, now rejects it as a later invention on the basis that Roman governors almost never allowed for executed criminals to be given any kind of burial[63] and Pontius Pilate in particular was not "the sort of ruler who would break with tradition and policy when kindly asked by a member of the Jewish council to provide a decent burial for a crucified victim. 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. [28][29] Consequently, her devotion to Jesus on account of this healing must have been very strong. Other Protestant churches honor her as a heroine of the faith. [113] Some scholars believe that at least a few of these sayings may authentically be traced back to the historical Jesus. ", "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", "Is 'Maria Magdalena' TV Show streaming on Netflix? "[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. [207] This portrayal of her inspired the sculptor Donatello (c. 1386 – 1466) to portray her as a gaunt and beaten ascetic in his wooden sculpture Penitent Magdalene (c. 1454) for the Florence Baptistery. [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. also Mk 16:9 emphasizes the special role of Mary Magdalene. [148][144] Ehrman casts doubt on the accuracy of Epiphanius's summary, commenting that "the details of Epiphanius's description sound very much like what you can find in the ancient rumor mill about secret societies in the ancient world". Some of these writings were cited as scripture by early Christians. She had coveted with earthly eyes, but now through penitence these are consumed with tears. [114][104] Two of the sayings reference a woman named "Mary", who is generally regarded as Mary Magdalene. The two are similar in many respects, with Mary Magdalene often being viewed as a Christian antecedent of the latter, while Táhirih in her own right could be described as the spiritual return of the Magdalene; especially given their common, shared attributes of "knowledge, steadfastness, courage, virtue and will power", in addition to their importance within the religious movements of Christianity and the Baháʼí Faith as female leaders. She whom Luke calls the sinful woman, whom John calls Mary, we believe to be the Mary from whom seven devils were ejected according to Mark. The Gospel of Luke 8:2–3 lists Mary Magdalene as one of the women who traveled with Jesus and helped support his ministry "out of their resources", indicating that she was probably relatively wealthy. [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. 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…. New Testament apocrypha writings mention Mary Magdalene. [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. Jusino based his argument largely on the Nag Hammadi Gnostic books, rejecting the view of Raymond E. Brown that these books were later developments, and maintaining instead that the extant Gospel of John is the result of modification of an earlier text that presented Mary Magdalene as the Beloved Disciple. She had coveted with earthly eyes, but now through penitence these are consumed with tears. [146], Most of the earliest Church Fathers do not mention Mary Magdalene at all,[152][10][153] and those who do mention her usually only discuss her very briefly. During the Counter-Reformation, the Catholic Church emphasized Mary Magdalene as a symbol of penance. [310] Numerous works were written in response to the historical inaccuracies in The Da Vinci Code,[311][312] but the novel still exerted massive influence on how members of the general public viewed Mary Magdalene. Some of these writings were cited as scripture by early Christians. In particular, Mary is often shown naked in the legendary scene of her "Elevation", where she is sustained in the desert by angels who raise her up and feed her heavenly manna, as recounted in the Golden Legend. [195][191][196] In this account, Mary Magdalene is, in Ehrman's words, "fabulously rich, insanely beautiful, and outrageously sensual",[195] but she gives up her life of wealth and sin to become a devoted follower of Jesus. [53][54][55][56][57] Nonetheless, the gospels' accounts of Jesus's crucifixion differ considerably[58] and most secular historians agree that some of the details in the accounts have been altered to fit their authors' theological agendas. [309] There would have even been precedent for it, since the earlier Italian Renaissance painter Fra Angelico had included her in his painting of the Last Supper. Anna Bianchini appeared first as a solitary Mary Magdalene in the Penitent Magdalene of about 1597. [9] The text does not claim to have been written by her and its author is, in fact, anonymous. [288] `Abdu'l-Bahá considered her to be the supreme example of how women are completely equal with men in the sight of God and can at times even exceed men in holiness and greatness. [261] They have never celebrated her as a penitent. [30] Bart D. Ehrman, a New Testament scholar and historian of early Christianity, contends that the number seven may be merely symbolic,[29] since, in Jewish tradition, seven was the number of completion,[29] so the statement that Mary was possessed by seven demons may simply mean she was completely overwhelmed by their power. She was the woman taken into adultery, whom Christ set free lest the Jews stone her, and she was with Him in three places, in the temple, at the well, and in the garden. In Martha and Mary the two are shown together, Fillide perfectly fitted to the role of Mary, Anna to the mousier but insistent presence as Martha. Tell us the words of the Savior which you remember which you know, but we do not, nor have we heard them". [108] It was discovered in the eighteenth century in a large volume containing numerous early Gnostic treatises. During the Counter-Reformation, the Catholic Church emphasized Mary Magdalene as a symbol of penance. [321] Since Jesus taught that people should live as though the kingdom had already arrived, this teaching implied a life of unmarried celibacy. "Patricia Kasten, "A great saint with a big case of mistaken identity. [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. Chapter XXVII of the Life of Mary Magdalene claiming to be written by Hrabanus Maurus (c. 780 – 4 February 856) is headed: Ubi Magdalenam Christus ad apostolos mittit apostolam (Wherein Christ sends Magdalene as an apostle to the apostles). King, Karen L. "Women In Ancient Christianity: The New Discoveries". Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. [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". [92] The "longer ending", which is found in most surviving manuscripts, is an "amalgam of traditions" containing episodes derived from the other gospels. [251], In medieval depictions Mary's long hair entirely covers her body and preserves her modesty (supplemented in some German versions such as one by Tilman Riemenschneider by thick body hair),[254][255] but, from the sixteenth century, some depictions, like those by Titian, show part of her naked body, the amount of nudity tending to increase in successive periods. [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. 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.
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