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The common identification of Mary Magdalene with other New Testament figures was omitted in the 1969 revision of the General Roman Calendar, with the comment regarding her liturgical celebration on July 22: "No change has been made in the title of today's memorial, but it concerns only Saint Mary Magdalene, to whom Christ appeared after his ...
Catholic theologian F.P. Dutripon produced a Latin Bible concordance (dedicated to the archbishop of Paris in 1838), in which he identified six people named Maria (Mary) in the Bible: Moses' and Aaron's sister in the Old Testament and five in the New Testament. He equated Mary Magdalene with Mary of Bethany ('sister of Martha and the ...
A medieval legendary account had Mary Magdalene, Mary of Jacob and Mary Salome, [10] Mark's Three Marys at the Tomb, or Mary Magdalene, Mary of Cleopas and Mary Salome, [11] with Saint Sarah, the maid of one of them, as part of a group who landed near Saintes-Maries-de-la-Mer in Provence after a voyage from the Holy Land.
The accounts are generally considered to be independent events, though often been conflated—a result being the assumption that Mary is a prostitute. This is furthered by the presence of a number of women named Mary in the New Testament, leading to Mary of Bethany being interpreted as Mary Magdalene.
French scholar Victor Saxer dates the identification of Mary Magdalene as a prostitute, and as Mary of Bethany, to a sermon by Pope Gregory the Great on 21 September 591 A.D., where he seemed to combine the actions of three women mentioned in the New Testament and also identified an unnamed woman as Mary Magdalene.
For this reason, the myrrhbearing women, especially Mary Magdalene, are sometimes referred to as "equal to the Apostles." Joseph of Arimathea was a disciple of Jesus, but secretly. [c] He went to Pontius Pilate and asked for the body of Jesus and, together with Nicodemus, hurriedly prepared the body for burial. He donated his own new tomb for ...
Matthew 28:9 is the ninth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament.This verse is part of the resurrection narrative. Mary Magdalene and "the other Mary" are leaving the empty tomb of Jesus after encountering an angel, and in this verse they encounter the risen Jesus.
The Gospel of Mary contains two of these discourses (7:1–9:4 and 10:10–17:7) [citation needed] including addresses to New Testament figures (Peter, Mary, Andrew and Levi) and an explanation of sin as adultery (encouragement toward an ascetic lifestyle) which also suit a Gnostic interpretation.