Gospel of Mary Magdalene: Summary, Dating, and Little-Known Facts

Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. - Dr. Bart D. Ehrman

"Sir Leigh Teabing was still talking. 'I shan't bore you with the countless references to Jesus and Magdalene's union. That has been explored ad nauseam by modern historians. I would, however, like to point out the following.' He motioned to another passage. 'This is from the Gospel of Mary Magdalene.' 

Sophie had not known a gospel existed in Magdalene's words. She read the text: 'And Peter said, “Did the Saviour really speak with a woman without our knowledge? Are we to turn about and all listen to her? Did he prefer her to us?” The woman they are speaking of,' Teabing explained, 'is Mary Magdalene. Peter is jealous of her.'”

For many, including myself, this passage in Dan Brown’s infamous novel served as an eye-opening introduction to the lesser-known narratives of early Christianity. 

I remember being a sophomore in college, flipping through the pages of the book late at night, when I first encountered the idea that there were other gospels — those not included in the Bible. 

This moment was more than just an exciting literary experience; it was a turning point in my academic journey. The tantalizing prospect that there were other gospels, other stories, out there waiting to be uncovered sparked a passion within me to explore the world of early Christianity.

But what exactly is the Gospel of Mary Magdalene? Why has it remained outside the canon of the New Testament, and what does it reveal about Mary and Jesus? 

This article will explore the history, content, and significance of this remarkable text, thus shedding light on its enduring mystery and importance.

But before we begin, if you’re intrigued by the complexities of early Christian history and want to dive deeper into the relationship between Paul and Jesus, check out Dr. Bart D. Ehrman’s online course, "Paul and Jesus: The Great Divide."

In this course, Dr. Ehrman critically examines whether Paul and Jesus shared the same religion, revealing surprising insights into two of Christianity’s most pivotal figures. It's a must-watch for anyone interested in understanding the historical foundations of Christianity!

The Book of Mary: Basic Overview

The Gospel of Mary Magdalene is an ancient text discovered in 1896 as part of the Berlin Codex, a collection of early Christian writings. However, it wasn't fully recognized until much later, with significant portions of the text remaining missing. 

This manuscript, written in Coptic, isn’t included in the New Testament and offers a unique glimpse into early Christian thought, particularly a thought that probably shares some Gnostic elements (we’ll come back to that later). 

Furthermore, the content of the Gospel of Mary Magdalene primarily revolves around teachings attributed to Mary Magdalene, focusing on spiritual revelations and conflicts within the early Christian community.

Scholars generally date the Gospel of Mary Magdalene to the 2nd century CE, placing it within the early formative period of Christian doctrine.  As Wilhelm Schneemelcher firmly asserts in his work New Testament Apocrypha: “We may date it [the Book of Mary] fairly certainly in the 2nd century.” (Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!)

The content of the Book of Mary and its possible connection to Gnostic thought sets this gospel apart from the canonical texts and contributes to its exclusion from the New Testament. We’ll delve deeper into these issues of dating, content, and the reasons behind its non-canonical status later in the article.

However, before we do that, let’s take a step back and look at Mary Magdalene as depicted in the Bible. Who was she and what can we know about her life? 

Who Was Mary Magdalene in the Bible? Revealing a Mysterious Figure

Near the capital city of Zagreb, Croatia, stands the Church of St. Mary Magdalene, a monument steeped in both religious and cultural significance. Dating back to the 13th century, it’s the oldest religious structure in the northern part of my country — a testament to the enduring reverence for Mary Magdalene in this region.

But who exactly is the figure behind this veneration, shrouded in layers of myth and tradition? Who was Mary Magdalene in the Bible, and what can we reliably know about her life and role within the first generation of Jesus worshippers??

The name “Mary” (also rendered as Mariamme, Mariamne, Mariam, Maria, among others) was incredibly popular in the ancient world, reflecting the legacy of Miriam, the sister of Moses and Aaron, a leader in Israel’s Exodus (see Exodus 15 for her “Song of the Sea”).

In his book Jesus and the Eyewitnesses, Richard Bauckham highlights the frequency of this name. He aptly notes: 

So, if you were playing “Guess the Name” in ancient Israel, betting on “Mary” was a pretty good choice! 

But while the name may have been common, Mary Magdalene's story is anything but. The title “Magdalene” isn’t a surname, as last names weren’t a thing back then in the way we think of them today. Instead, “Magdalene” could be a reference to the town of Magdala, a bustling fishing town on the western shore of the Sea of Galilee, known for its fish-salting industry. This may mean that this was where Mary was from.

Mary Magdalene is indentified as an early follower of Jesus in the Gospel of Luke, where she is introduced as a woman from whom Jesus cast out seven demons (8:1-3). 

Whether “seven” is meant to be taken literally or as a symbolic number representing complete affliction, it's clear that Mary was seen as someone profoundly affected by some kind of spiritual disorder before joining Jesus’ band of followers.

Interestingly, these women, including Mary, Joanna, and Susanna, supported Jesus “out of their means.” The Greek term used here, “διακονεῖν” (diakonein), might suggest that their role may have gone beyond financial support to include formal ministerial duties.

Bart D. Ehrman notes in his book Peter, Paul, and Mary Magdalene: “We don’t have any indication where they received an income. Possibly these women just happened to be wealthy, that is, they came from wealthy families and/or married into money.” 

Indeed, Mary may have been part of a broader network of women who were important to Jesus' ministry, even if the Gospels don’t always shine a spotlight on them.

Despite her significant presence in the Crucifixion and Resurrection accounts across all four Gospels (Mark 15:40; Matthew 27:56; Luke 23:49; John 19:25), Mary Magdalene remains somewhat elusive. 

In each of these scenes, her name appears first among the women present, signaling her prominence. In other words, she is the first to witness the risen Jesus in several accounts – an extraordinary honor that early Christian tradition preserved despite the patriarchal context of the time.

Based on the Gospel accounts, here’s what we can know about Mary Magdalene: 

These points, drawn from the New Testament Gospels, provide a glimpse into Mary Magdalene's importance in early Christianity.

While the canonical Gospels offer a fragmented portrayal of Mary, other non-canonical texts give her a more prominent role. One such text is the Gospel of Mary Magdalene, where she emerges not just as a follower of Jesus but as a spiritual leader in her own right.

As we move forward, we’ll present a summary of the gospel of Mary Magdalene and explore how it portrays her as a key figure in early Christian thought – one whose voice, although somewhat marginalized in the canonical texts, continued to resonate in Christian communities beyond the bounds of the proto-orthodox movement.

Gospel of Mary Magdalene: Authorship, Summary, Dating, and Critical Reflection

As we explore the Gospel of Mary Magdalene — a text that offers a unique perspective on early Christian thought — we’ll not only examine its origins, content, and significant themes but also provide a critical (historical) reflection! Let’s begin.

The Book of Mary: Authorship and Dating

The Gospel of Mary Magdalene, the only early Christian gospel attributed to a woman, presents a fascinating yet complex puzzle for scholars. The surviving text is composed of two short Greek fragments and a longer Coptic translation, all of which point to a much larger original work.

Dating this gospel is challenging, but contemporary scholars generally agree it was likely written in the 2nd century CE.

Christopher Tuckett, in his book The Gospel of Mary, suggests that the nature of the debate between Peter, Andrew, Mary, and Levi at the end of the gospel might indicate an earlier date within the century. He notes: 

In other words, while a 2nd-century date seems most likely, it’s plausible that the text emerged in the first half of the century, during a time of fluid theological boundaries. However, this remains speculative, as we lack definitive evidence to pinpoint an exact date.

As for authorship, the surviving fragments of the Gospel of Mary Magdalene don’t bear any attribution. This makes the text, strictly speaking, anonymous. It’s possible that the lost beginning of the narrative may have contained an attribution to Mary, similar to how the Gospel of Thomas claims Thomas as its author.

However, even if such a claim existed, no scholar would argue that the historical Mary Magdalene was the actual author. The gospel was written decades after her time, within a different social and historical context, and contains themes and ideas that would have been foreign to a 1st-century Jewish woman like Mary.

Is the Book of Mary a Gnostic Text?

Although the Gospel of Mary Magdalene shares certain themes with Gnostic thought, contemporary scholars have challenged the notion that it can be easily categorized as a Gnostic text. 

Karen King, for instance, has questioned whether “Gnosticism” is even a coherent or useful category, arguing that the wide diversity of beliefs and practices traditionally grouped under this label makes it difficult to apply to any specific text, including the Book of Mary.

Moreover, the Book of Mary lacks some of the core teachings that define Gnostic systems —  most notably, the myth of a malevolent demiurge, a figure central to many Gnostic narratives. 

Antti Marjanen, who once considered the gospel Gnostic (check out his book The Woman Jesus Loved), later revised his view, suggesting in an essay published in 2002 that, without this key element, the Gospel of Mary Magdalene can’t be fully classified as Gnostic.

He notes:

Additionally, David Brakke points out that the text shows stronger connections with the Gospel of Thomas and Valentinian ideas, further complicating its categorization. 

I opt for Tuckett’s suggestion that the Gospel of Mary Magdalene could still be considered Gnostic in the broader sense, or at least connected in some way to Gnostic thought.

However, the exact classification remains uncertain, and I believe we should favor a more nuanced approach that recognizes both the common and unique features of the text.

A Summary of the Gospel of Mary Magdalene

The narrative of the Gospel of Mary Magdalene begins with Jesus teaching his disciples after his death and resurrection. When he finishes his discourse, he instructs them to go forth and preach the gospel, then departs. However, instead of following his command, the disciples are overcome with fear and sorrow, worried that they’ll meet the same fate as Jesus.

At this critical moment, Mary Magdalene rises to reassure them, reminding them of God's grace and urging them to be resolute in their mission.

Peter then asks Mary to share any teachings that Jesus may have revealed to her privately, teachings that the other apostles might not know. In response, Mary recounts a vision in which Jesus appeared to her and spoke of the soul’s journey to its heavenly home, a path fraught with challenges from hostile powers.

But when Mary finishes her revelation, Andrew and Peter immediately challenge her. Andrew dismisses her teachings as strange, while Peter questions whether Jesus would have given such profound revelations to a woman in private.

Levi, however, defends Mary, accusing Peter of being prone to anger and reminding him that Jesus loved Mary more than the other disciples because of her deep understanding. Levi then urges the group to stop quarreling and go forth to preach the good news, as Jesus instructed.

Gospel of Mary Magdalene: Critical Reflection

The Book of Mary is more than just a story; it reflects deeper theological and social conflicts in early Christianity. The two main issues that lead to tensions between Mary and the male disciples are the content of her teachings, which seems unfamiliar to Andrew, and the fact that Mary, a woman, is teaching them.

This text presents a significant departure from the New Testament gospels, as it includes teachings from Jesus that sound similar to Valentinian theology — a stream of thought within early Christianity.

In the Gospel of Mary Magdalene, Jesus shares several key ideas:

Furthermore, the gospel delves into a vision where Mary explains that the human soul must ascend past hostile powers such as Darkness, Desire, and Ignorance. These powers attempt to block the soul’s ascent, but when the soul reveals its true nature, it can move beyond them.

This journey of the soul echoes themes found in both Gnostic and Valentinian thought, placing the Gospel of Mary Magdalene somewhere between these two theological systems.

The Role of Women and Authority in Early Christianity

The Gospel of Mary Magdalene also highlights the struggle over the role of women in the early Church and the nature of religious authority. Peter’s objections to Mary’s revelation are twofold: she is a woman, and she received these teachings in private, without the other disciples' knowledge.

Peter’s stance likely represents a faction of early Christians who were resistant to female leadership and skeptical of private revelations that didn’t conform to established traditions.

This gospel suggests that certain Christian communities had developed rules and regulations that strayed from the original message of Jesus. These regulations, likely including restrictions on female leadership and strict adherence to an official canon, are implicitly criticized in the text.

So, the Book of Mary, much like the Gnostic Gospel of Judas, challenges emerging power structures within the Church, which sought to concentrate authority in the hands of male priests. 

In this struggle, Mary Magdalene, the first witness to the empty tomb, became a symbol of resistance against these developments, just as Peter became a symbol for the institutional (male-dominated) Church.

In the end, the contest between Mary Magdalene and Peter wasn’t just about theological differences — it was about the future direction of Christianity itself. Unfortunately for Mary, history shows that Peter and his side won this battle.

The emerging Church structure, with its hierarchy of male bishops and priests, became the dominant force, while texts like the Gospel of Mary Magdalene were, due to their Gnostic-like content and teachings, relegated to the margins. 

One can’t help but wonder how different Christian history might have been if Mary’s version of events had taken root. Perhaps, in a parallel universe, we’d all be learning about the seven stages of soul ascension instead of debating how many angels can dance on the head of a pin.

But as it stands, Peter got the last word — though “Mary’s voice,” through this gospel and others, continues to resonate across the centuries.

Conclusion

The Gospel of Mary Magdalene offers a fascinating glimpse into the early Christian world and the conflicts that shaped the nascent Church. It challenges the dominant narratives of the New Testament and brings to light alternative perspectives, particularly regarding the role of women and the nature of spiritual authority.

As we look closely at the Book of Mary, we see a portrait of a woman not just as a follower of Jesus but as a leader and teacher whose contributions were significant, even if they were later downplayed or excluded from the official canon.

And to think, it all started with “The Da Vinci Code.” Who would have guessed that a novel filled with historical inaccuracies would be the spark that ignited my passion for early Christianity?

It’s ironic, really — what began as a fictional tale of secret gospels and hidden truths led me to uncover the real stories behind those ancient texts. So, perhaps Dan Brown got something right after all: Sometimes, fiction has a funny way of leading us to the truth.