Be More Mary – part 2

by Elaine Lindridge.

This is the second of Elaine’s two-part series. We published part one last week.

Last week I urged us to consider afresh the apostle Mary. Using the analogy of Scratch Art Cards, I ended with a question about whether the ‘black crayon’ has obscured some of the gospel texts we use today.

This thinking comes mainly from a sermon I heard by Diana Butler Bass that stopped me in my tracks and completely changed how I see Mary now[1]. In the sermon, Diana shares research from Elizabeth “Libbie” Schrader[2] who has discovered in the story of the raising of Lazarus recorded in John 11, that only Mary (no Martha, just one sister) is there. The oldest Greek text in the world confusingly says, ‘Now a certain man was ill, Lazarus of Bethany, at the village of Mary and his sister, Mary.’ Perhaps the most mind-blowing discovery was the realisation that sometime in the fourth century, the text of the Gospel of John, Papyrus 66[3], had been altered and split the character Mary into two sisters, thus Mary became Mary and Martha (not to be confused with the different sisters in Luke 10). I’ve also discovered that Tertullian, in his commentary on John refers only to Mary and not to Martha begging the question, ‘did Tertullian’s copy of John also only have Mary?’

Having shared in part 1 of this blog my sadness at how the reputation of Mary had been corrupted, I share this week the possibility that the life and witness of Mary has even greater significance then we might be able to yet grasp.

One of the reasons why Schrader’s research is so very important is that this means the Christological declaration of faith, ‘Yes, Lord. I believe that you are the Messiah’[4] may belong to Mary Magdalene. Now read the rest of John’s gospel in light of this revelation from and about the primacy of Mary! I am a novice student of Mary and I appreciate that many a theologian could say, ‘yes but…’ in reply to some of this research. But for me it opens up questions that I simply cannot and will not bury. I share my questions and reflections in order to encourage further exploration and not to state what is right and what is wrong.

In the Synoptics we have Peter giving a Christological confession, ‘You are the Messiah, the son of the living God.[5]” And Jesus turns around and says to him, ‘You are Peter, upon this rock I will build my church’….so we have Peter the Rock. Parallel to this, in John’s Gospel we have the Christological confession from Mary, ‘I believe that you are the Messiah’. Mary Magdalene….Magdalene being a title as opposed to a place. Magdala in Aramaic means ‘tower’ and how fitting to consider the woman who uttered this parallel declaration has the title ‘Tower’ representing her towering faith and influence. Peter, the Rock and Mary the Tower. Side by side, but unfortunately never regarded equally. What would our Christian tradition look like today if these two declarations had been received to the same decree? How much denigration of women might have been avoided if we’d been allowed to see Mary the Tower of faith who did not desert, deny, or betray but stood firm in her devotion and as an example to all followers of the way?

I simply cannot do justice to the depth of research that has taken place, nor is there space here to fully share Schrader’s findings but I strongly encourage you to do some further reading for yourself. At the very least, watch Diana Butler Bass’s sermon, or if you prefer, read the script[6]. Each generation has the responsibility to resist the temptation to simply accept everything their tradition has handed to them. In particular, as a woman, I feel a deep need to check for myself that my understanding of Jesus (and his life) is not shaped by a presumed patriarchal world-view. Doing so can be scary at times – a little like pulling a thread and not knowing what might unravel.

Diana Butler Bass talks of sitting in tears when she discovered Schrader’s research. I was in a coffee shop when I first heard about Mary the Tower at the grave of Lazarus and I too responded with tears. At first I confess they were tears of anger – anger that I’ve been misled by a tradition I thought I could trust. Tears of anger that the story and teaching of this towering woman had been obscured – like the scratch art rainbow obscured by thick black wax. It left me wondering what other things of beauty have been covered up?

But the tears were also of relief that I was hearing something that resonated deeply within me and liberates my soul. Something about encountering Mary in this way warmed a part of my heart that I hadn’t realized was cold.

Last week I opened with the picture of the Scratch Art cards, and I close with that same picture. Mainly because I don’t want to leave the focus on the black that covers the rainbow colours. The stories of Jesus, and particularly his encounters with Mary, offer us something stunningly beautiful. Her life, words and leadership offer us a glimpse of a reality that is still hidden for so many people.

Mary the Tower

Mary the Apostle to the apostles.

Mary the gospel writer.

Mary the faithful companion.

Finally I see a mother in the faith who points me to the divine and whose example I desperately want to follow.

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[1] https://www.youtube.com/watch?v=sSH-nfdh_S0.

[2] Elizabeth Schradeis studied Early Christianity at Duke University with a focus on Mary Magdalene, feminist theology and the gospel of John. 

[3] Nestle-Aland Translation Committee of the Greek New Testament is considering how this is to be incorporated into future editions of the Greek New Testament. Furthermore, there is much debate in New Testament studies as to whether this research should turn into a footnote in the next edition of the NRSV or if John 11 & 12 should be changed to take Martha out.

[4] John 11:27

[5] Matthew 16:16, Luke 9:20, Mark 8:29.

[6] Text can be found here https://www.mavismoon.com/blog/mary-magdalene-mary-the-tower