As a result of a previously released Ezine Articles – Reflections:-Talking-to-self-and-to-God-Can-Yield-Some-New Revelations — Das-Fest-of-Women and health – and other writings, I have had several people on Myspace (and other cyber-sites) innitiate contact me at my firm belief, that Mary Magdalene was the wife of Jesus.
Hense – the follow-up article:
respected by other authors – is the basis of my faith. Although their references are not included in this publicationArticles – Article by maximum word length banking restrictions – they can be found by the search for the originals.
PBS "From Jesus to Christ" – This series FRONTLINE is an intellectual and visual guide to the new and controversial historical evidence which I am familiar assumptions about the life of Jesus and the rise of Christianity epic challenges.
"One of the secrets of John's Gospel is the identity of the disciple whom Jesus loved. Modern commentators have offered a number ofProposals on how the identity of the anonymous figure tempting: John Mark, John, the son of Zebedee, John the Elder, Apollos, Paul, a Paulinist, Benjamin, Judas Iscariot, Philip, Nathanael, Judas, Jesus' brother Matthew, a student of the Baptist, Thomas, a monk from Jerusalem Essenes, Lazarus, Andrew, or a symbolic figure, representing the Johannine community, the brand of the Hellenistic Church or the perfect Christian disciples. [2] The historical figures that have been proposed varyfar, but they have one thing in common: they all are men. Only recently a further proposal has been submitted.
Ramon K. Jusino, in his article "Mary Magdalene: Author of the Fourth Gospel? "Argues for the possibility that Mary Magdalene was the favorite to be the Gospel of John. In his view, Maria Magdalena, who is loved than most of the disciples of Jesus in the Gospel of Philip and the Gospel of Mary, [3] is in the Gospel of John, mentioned after the first time byName, deliberately turned into the anonymous male and beloved. In the two cases in which Mary Magdalene's name can not be avoided, namely, from 19.25 to 27 and 20.1 to 11 in Johannesburg, is the editor of the beloved disciple, to ensure that Mary Magdalene and he would like two different people be interpreted. [4]
Jusino suggests, based on the widely respected research of Raymond E. Brown on Johannine community, [5] that this happened in a subsequent process. [6] According to him,the female and male beloved disciple anonymous acceptable to be mainstream ideology. Brown argues that the Johannine community shared in a very early stage because it was a Christological argument. The more heterodox believers defended a very high Christology, while the more orthodox believers were part of the mainstream new church that Jesus' physicality to be defended. To those who are in the growing institutional church, argues Jusino, "the claim that afemale disciples of Jesus had their first Community leaders and hero was soon in a predicament. "[7] According to him, the other more heterodox believers of the congregation to their traditions instead. This is the reason why Mary Magdalene in various heterodox writings appear to be the one most loved by Jesus. Jusino supported his argument by showing where and how the editors of the text was ready. Again drawing on Brown, he shows that, especially in 19.25 to 27 and 20.1 to 11, where MaryMagdalena occur and the male beloved disciples together, there are inconsistencies in the text that reveal the hand of a redactor. are [8] In my view there are no significant discrepancies in these texts.
In this article [9] I would like to claim, as Jusino that is hidden Maria Magdalena in the male unknown disciple, but unlike Jusino, my argument not on the Gospel of Mary or the Gospel of Philip, still on Brown's research is based on the Johannine community. My point is notan editorial nature, reveals a repressive environment from outside, but is considered on the Gospel of John as a meaningful unit is based. [10] In my view, a repressive atmosphere with a view of women as fundamental to the Gospel of John as a whole, the disclosure of a repressive environment within the Johannine community, which corresponds to the one outside. This article does not claim to offer a definitive solution to the central problem of the identity of the anonymous disciple offerJesus loved. It is as one possibility among others presented and will contribute to the ongoing debate. Taking into account the numerous and very different scientific solutions that has been offered so far, one can only conclude that if, indeed, the Gospel of John wanted the disciple whom Jesus loved, to remain anonymous, at least to outsiders, the author to be very successful.
1st John 19.25-27
The idea that Mary Magdalene could perhaps be identified as theDisciple whom Jesus loved, first in my head while I was studying with John 19.25-27. Looking at this pericope as a useful unit, [11] The interpretation that 19.25 times as parallelism and suggests that two women are standing at the cross, instead of four or three [12], seems the logical one, verse 25 establish what happened in verses 26 and 27 In this last verse John describes Jesus to be seen as two people: his mother and the disciple whom he loved. This is consistentwith the interpretation that John in verse 25 is just two people: the mother of Jesus, for the first time here, names like Mary Cleophas said now that she on the verge of losing their identity as a mother and her sister-in-law and niece, Maria Magdalena. No one had been there. The description of the two women also fits perfectly with a special status to recognize the Johannine William Watty: the Gospel "massive efforts to precision" with the introduction of places orPeople give, not only names as such, but also several connections with other objects or persons. [13]
So far my main objection to this assumption was that the disciples of Jesus in John loved obviously grammatically masculine. [14] But if anonymity loved, in the case of the disciples, whom Jesus was so important that the author John, would, in fact, the use of male sex no guarantee of anonymity in a better way than the use of the female sex, would reveal the obvious to the reader at least one important feature of the students, which is that she is a woman? Furthermore, I noticed that a woman was referred to as a male, perhaps not so strange at the time when we are now. Grace M. Jantzen has shown that spirituality in early Christianity gradually identified with masculinity. [15] several examples of leads for the fact that "women whose spirituality was no question as honorary members were described males. [16] They are also examples of cases of> Cross-dressing. With regard to Mary Magdalene there is a tradition that speaks of their manhood. In the Gospel of Thomas Jesus promises Peter that he lead to Mary Magdalene to her male 'so that they too can become a living spirit males only. For every woman who will make itself male will enter the kingdom of heaven. "[17] In the Acts of Philip the Saviour Maria Magdalena praises for her male character. For this reason, he gives her the task of the weakerPhilip on his mission trip. But she is unable to connect as a woman. "And you, Maria," he says, "change clothes and your appearance: reject everything that interprets the outside of a woman." [18]
James H. Charlesworth, in his impressive monograph on the disciple whom Jesus loved, leaves open the possibility that this could a woman, perhaps Mary, Martha, Mary Magdalene, or, in spite of the male grammar. [19] For him, the final proof that the pupils havemale, not the grammar, but the fact is that the students as "son". [20] However, John's Jesus is not on the students as "son", uses, and no other male address, which would have completed the parallelism:
He told his mother:
"Woman, behold your son."
Then he said to the disciples:
"Behold your mother."
By omitting any male address, and only to say: "Behold your mother", he explains, instead of representing the disciples to him like a son.This kind of presentation does not necessarily mean that the disciple has to be male. The fact that a woman can fulfill the function of a son, a mother from the story of Ruth and Naomi clear. The female residents praise the way Ruth for her mother-in-law, supervised by which they, like Naomi: "She, who for more than you has seven sons" (Ruth 4:15).
The word "dependent son" means the Mother of Jesus, their own son, the dying Jesus crucified. The reader relates well with Mariawhen hearing the words of Jesus to her, "Woman, behold your son." It was only in the words of Jesus to the disciples: "Behold your mother" that the reader suddenly to this second person and begins to understand that Jesus invites his mother to the importance of his death to understand and join his followers. Looking to the disciple whom Jesus loved, and hear the words "Behold your Mother" is reminiscent of the readers of the earlier parting words of Jesus:
I will not leave you desolate, I will come toYou. Yet a little while, and the world will not see me, but you will see me. Because I live, you will live also. In that day ye shall know that I am in my Father, and you are in me and I in you. Anyone who has heard my commandments and keeps them, he it is who loves me, and he who will love me from my father, and I will love him and manifest myself to him. (14.18 to 21)
The ultimate significance of the scene in 19.26 to 27 is Jesus' invitation to look away to his mother, of her dyingSon to find him alive, the disciple whom he loved. At the same time Jesus 'words are a solemn declaration to this student: he or she can act on Jesus' name, as if he or she were Jesus himself. To the reader who remembers the prayer of Jesus to his father for all those who followed him, and which will in turn attract new followers – "… that the love with which You loved me may be in them and I love in them … "(17:26) -, the disciple whom Jesus is the first of a large number of thoseDisciples to come.
Both respond to the mother of Jesus and the disciples to Jesus' words. The student, by the mother of Jesus to him (or her) and her mother by adopting this. Jesus' words to his mother and the disciple whom he loved, along with their reaction to it, form the beginning of the growing "Koinonia" those who follow Jesus. In this interpretation of the 19.26 to 27, the word "son" in 19.26 says nothing about the sex of the disciple whom Jesus loved. The "son" is dyingJesus, the living, can be found in the school, which he loved, as one who can replace him. [21]
2nd The disciple whom Jesus loved, and John from 20.1 to 18
Can be distinguished, either five passages about the disciple whom Jesus loved (from 13.23 to 26, from 19.26 to 27, 20.2 to 10; 21,7.20-24) or six (plus 18.15 to 16) or seven (plus 1.37 to 42). The last two digits are the "other disciple" who, on the basis of 20.2 (interpreted in an illustrative manner: "The disciple whom Jesus loved") were asthe disciple whom Jesus loved. [22]
It is important to note that in John loved not only as an anonymous disciple of Jesus is mentioned. Jesus also loved, for example, Lazarus, Martha and Mary (11.5). He loved all his disciples and called them "his own" (15.9 to 17; 13,1.34; cf 17.6 to 12), also loves the disciples to come yet (10.16, 14.21 , 17.20 to 26). Jesus compares his own "with sheep, to recognize his voice when he called by name, and who led him to look goodPastures (10.1 to 10). That Mary Magdalene is one of the 'own' it is clear from John's story about her in which she recognizes the voice of Jesus when he called by name, and hear his words (from 20.16 to 18). [23] In addition, she calls him "Rabbouni ', which means" my teacher "(20:16). In addition, in 20.2 it does not get Peter and the disciple whom Jesus loved", but John describes very well with Peter loved the students with "the other disciple whom Jesus." [24] This suggests that either MaryMagdalene or Peter was the disciple whom Jesus loved, who are mentioned earlier in 19.25 to 27. But in most of the pericope, where John uses the expression, "the disciple Jesus loved" in the company of Peter. [25] This means that Peter can not be the one and Mary Magdalene as a serious option.
When Mary Magdalene discovers that the grave of Jesus is empty and she takes Peter and the "other disciple whom Jesus loved", these two run together and overtake the other disciple Peter. Then Peterlooks into the grave and sees the linen, but the other disciple not only looks, but also believe. Then they both returned to their own home (20.2 to 10). After the resurrection the disciples to join Simon Peter, who went fishing. They are Thomas called Twin, Nathanael from Cana in Galilee, Zebedee and two other of his disciples "(21:2). The loved disciple whom Jesus recognizes Jesus on the shore and says about Peter (21.7). later, when Jesus asks Peter to follow him, Peter,Turn provides that follows the disciple whom Jesus loved Tat (21.20 to 23). John emphasizes that these students the same as the breast of Jesus at the Last Supper (was 21.20). From my perspective, John demonstrates here, the term "disciple whom Jesus loved" as a person who was with the breast of Jesus, because the reference the other disciple whom Jesus loved to 20.2 in about another person. The continuation of this reasoning, it would be very likely that "the disciple Jesus loved in 21,7.20-23 togetherwith the "other disciple whom Jesus loved" in 20.2 are the two unnamed "others" in 21.2 of his disciples. [26]
3rd Why this veil of anonymity?
However, there are other anonymous disciple John. In deciding to 1.37 to 42 two disciples of John the Baptist to follow Jesus: Andrew and the other is left unnamed. In 18.15-16 not only Peter (as in Mark, Matthew and Luke), but also "other disciple" of Jesus follows, after he was arrested. This disciple was the high priest is known to occurthe court, and holds a conversation with the maid, the door brings the same unknown disciple Peter in. It seems strange that, then, only Peter is asked if he to the disciples of Jesus (18,17.25.26) heard. Why not attack the present, because the other disciples, too? Does this mean that the other disciples are not recognized simply as a student? [27]
Why does John insist on anonymity? Why this veil of secrecy? John does not explain, but at the end of the Gospel is proposedthat it sees a 'we' an inner group and who knows, the disciple whom Jesus loved, the one that was in Jesus' breast, as the author says:
This is the disciple who is witness to these things, and who has written these things, and we know that his testimony is true. (21.24)
Why is the truth of the statement is emphasized? Why should it be any doubt about the validity of the witness, when he proposed the person, the scientists until now isthe disciple whom Jesus loved? Why should not mention the gospel simply, Andrew, Lazarus, and Thomas or John Mark, John son of Zebedee or any of the others? We will never know. No justification. [28] However, it might have been a very good reason, at least for the time when the validity of the testimony of the disciples, whom Jesus loved to ask questions and to conceal the identity of the students: If this student was a woman. I would even speculate that the other disciples may have left for the anonymous anonymousFor the same reason: because they are women.
4th The legitimacy of a woman's authority
The disciple whom Jesus loved was obviously very important to those who have written the Gospel. But could yes, if this student was a woman, her authority as the person behind the writing of John was regarded as unacceptable because it was a point of debate if women were allowed to have authority over men.
In several letters canonical first century women will be encouraged to express their submissiveHusbands, while husbands tell their wives (Ephesians 5.21 to 33 love, Colossians 3.18-19, 1 Peter 3:1-7). Paul, if demanded that women veil prays or prophesies, if (1 Cor 11.1-16) argues, bear that is the reason that the head of every man Christ, the head of a woman is her husband and the head of Christ is God. But later in the argument, he changes from women to women in general, based on the creation: "For man was not of the woman, but womanby man. Neither was the man created for woman, but woman for man. "(1 Corinthians 11.8-9) Moreover, while the 3.1-7 1 Peter refers to the subservience of Sarah, Abraham, in 1 Timothy 2.1 to 11 is to create an analogy again: Used" For Adam was done first, then Eve "business as usual" and Adam was not deceived, but the woman was deceived and became a transgressor. " The author concluded that a woman needs to learn with all humility: "I permit no woman to teach or to havenot to mention authority over men: she is. "This text, but which may not Pauline text in 1 Corinthians 14.34-36 about women who keep silent in the meetings [or 29], have been cited again and again in the centuries that followed emphasized that women do not is allowed to have power over people.
Schüssler Fiorenza refers to the fourth century dialogue between a Montanists and one Orthodox, which shows by means of a discussion between a Montanist and an Orthodox Christian, and theirrespective positions. [30] The orthodox view may reflect a very early date, since it relies on the argument in the first century letters, which corresponds to the woman claims, is subservient to man.
The following quote from the dialogue remarks about women's authority, to concentrate on those women who write books, as the second century Montanist prophetess Prisca and Maximilla:
Orthodox: We do not reject the prophecies of women. Blessed Mary prophesied, when she said:"From now on all generations are blessed me." And as you say yourself, Philip had daughters, and predicted Maria, the sister of Aaron, prophesied. But we do not allow women to speak in the assemblies, have power over people , to write to the point of the books in their own name: there is one such was in fact the implication for them to pray with uncovered head (…) not Mary, the Mother of God, capable of Books write in their own name? to avoid dishonor, by the headeven over the people, they did not.
Montanist: Did you say that to pray or prophesy with uncovered head, does not mean to write books?
Orthodox Perfect.
Montanist: When Blessed Mary says: "From now on all generations will call me blessed," means they come or not to speak freely and openly?
Orthodox: Since the Gospel is not written in her name, she has a veil in the Evangelist.
Would be a gospel to be based primarily on the authority of Mary Magdaleneacceptable?
Montanist: Is it because they are books you will not have written Priscilla and Maximilla?
We can guess – my fellow readers – that the early church leaders against women recognized as equal to men.
But today – the Catholic Church can not a woman to the priesthood in force.
Some other names have come about mainstream – look a little "The Light"!
But not even recognize them "The Gospel of Mary" or "The Gospel of Thomas" because of theImpact on the monumental, that would have these sacred texts. Neither can the validity of one of the Gospel.
I can do more to present from my research and understanding in the following Articles.
* "God is love."
For me the matter is resolved. Mary Magdalene was the wife of Jesus. AND – women are equal to men.
Rascal:))
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