Part Two: Mary Magdalene
“As you know,” Anne Baring reminds participants in Madonna Rising, “there are two Mary’s honoured at the heart of Chartres Cathedral: the Virgin Mary and her daughter-in –law Mary Magdalene. The Virgin is celebrated in the glorious northern Rose Window North Rose Window Chartres Cathedral.
“Mary Magdalene is present in the second window on the right as you enter the West door. “
Window in Chartrew Cathedral “Life of Mary Magdalene”
“Both are connected with the Black Madonna in the crypt. I have come to the conclusion that the Black Madonna represents Mary Magdalene and the Wisdom Tradition that she brought with her from Palestine to France, or Gaul as it was called during the first century AD. The Wisdom Tradition enshrines the lost Feminine aspect of God, named Sophia, Divine Wisdom and the Holy Spirit.”
For those us who grew up in the Christian Tradition, whether Catholic, Anglican or branches of Protestantism, this one paragraph from Anne Baring’s talk during Ubiquity University’s on-line program, “Madonna Rising” holds statements that might have sent us racing for the sol volatile…
Yet for us, living as we are now in this time of the Great Recovery of so much that was lost over the millennia of human existence, wisdom suggests that we listen with an open heart and mind. Anne Baring, and others whose research over many decades has led them to consider other possibilities than those that once seemed engraved in stone, deserve our attention.
So in this Reflection on Mary Magdalene, I offer you Anne Baring’s perspective on “Mary Magdalene or Mary of Bethany with blue roses.”
Anne begins by noting the many books on Mary Magdalene that have been published over the past two decades showing that “the feminine archetype is using this channel to activate and spread its influence in the world. “
Anne sees the time as right for this, when “what was lost can be restored without fear”:
The despicable calumny placed on Mary Magdalene has been removed and we can now understand that she was the beloved consort of Jesus and co-teacher with him in Palestine, later taking the Essene Wisdom Tradition to France. She was, in the words of Tau Malalchi, the Holy Bride. She may also have been, as Tricia McCannon writes in her book, Return of the Divine Sophia, “the most important single teacher, aside from Jesus, in the entire Christian movement.” She was the embodiment of the Divine Feminine, the feminine counterpart to the Divine Masculine as held by Jesus. She is also the expression of the Divine Feminine within us and her growing importance reflects the activation of the archetype within our soul and within our culture.
As Anne Baring related in her earlier talk on the Shekinah, a powerful priesthood in 6th c BC in Judea succeeded in eradicating the Divine Feminine from the image of God. Referring to the negative influence of this eradication on two religions, Judaism and Christianity, and on their cultures, Anne says:
This is the unhealed wound that lies at the heart of these civilizations. It is an extraordinary and also tragic story, whose scattered fragments are gradually being pieced together. I believe, with Betty Kovacs, that the Mission of Jesus and Mary Magdalene was to restore the lost Love-Wisdom teachings and practices of the First Temple.
Anne is now convinced that “Mary Magdalene was the beloved consort of Jesus or Yeshua as he was called in Aramaic, and the Apostle to the Apostles, described in a gnostic text discovered at Nag Hammadi (Dialogue of the Saviour) as “The Woman who knew the All” and “the Woman whom Jesus loved.”
The Meeting in the Sepulchre Garden
Anne notes that in all four gospels, Mary Magdalene is described as “present at the crucifixion of Jesus,standing with his mother and sister at the foot of the cross.”
However, the famous scene of the meeting of Mary and Jesus in the sepulchre garden after his Resurrection is only recorded in the Gospel of John (20:1) ….In the Jewish customs of that time, Mary Magdalene would not have been allowed access to the Sepulchre, with or without other women accompanying her, unless as his wife, she had come to anoint his body for burial, as was the burial custom at that time – a custom to which Mark (16:1) testifies.
Anne Baring adds: “This is so blindingly obvious that I am amazed the academic world has not recognized it.”
The Gospel of John gives the most detailed description of the meeting in the sepulchre garden, saying that Mary came there alone, when it was not yet light, on the first day of the week and saw the stone taken away from the sepulchre.
(image by Serge Koder)
She stood there weeping, then looked into the sepulchre and saw there two angels. One of them said to her, “Woman, why weepest thou?” She answered, “Because they have taken away my Lord, and I know not where they have laid him.” Then she turned away and saw a man standing nearby who said to her, “Woman why weepest thou?” She, supposing him to be the gardener, said to him, “Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.” Jesus said to her, “Mary”. She turned around and, astonished, said to him, “Rabboni”.
Jesus said to her, “Touch me not, for I am not yet ascended to my Father, but go to my brethren, and say unto them, ‘I ascend unto my Father and your Father, and to my God and your God.”
Fra Angelico’s “Noli Me Tangere”
Then Mary went back to the disciples and told then what had taken place.
Later that day when the disciples were gathered together indoors, Jesus appeared to them.
Anne Baring adds that a further meeting of the disciples occurred the following week, one described in The Gospel of Mary and in The Gospel of the Beloved Companion* both of which record that the disciples met a week later in Mary’s House in Bethany:
(Mary) told them in answer to their questions, the words that Yeshua had spoken to her. What she told them was rejected by Peter, always jealous of her closeness to Jesus and uncomprehending of what he taught the disciples.
*The Gospel of the Beloved Companion has recently been translated by Jehanne de Quillan from a First Century Greek text brought to France from Alexandria. It matches fragments of the Gnostic Gospel of Mary and may be the source text for the later Gospel of John.
( next week: Part Two: Mary Magdalene in France)