Holy See Press Office (June 10, 2016). "The liturgical memory of Mary Magdalene becomes a feast, like that of the other apostles, 10.06.2016". The Holy See. Archived from the original on June 13, 2016 . Retrieved June 10, 2016. Patrologia Latina, vol. 112, col. 1474B". Garnier fratres. 1878. Archived from the original on March 14, 2016 . Retrieved August 6, 2014.

We revealed Banksy's name 15 years ago - so why was the arty set still insisting last week that it's a mystery? Is it because it would be harder for a privately educated chap called Robin Gunningham to flog his graffiti for millions? There are many references to Mary Magdalene in the writings of the Baháʼí Faith, where she enjoys an exalted status as a heroine of faith and the "archetypal woman of all cycles". [285] `Abdu'l-Bahá, the son of the founder of the religion, said that she was "the channel of confirmation" to Jesus's disciples, a "heroine" who "re-established the faith of the apostles" and was "a light of nearness in his kingdom". [286] `Abdu'l-Bahá also wrote that "her reality is ever shining from the horizon of Christ", "her face is shining and beaming forth on the horizon of the universe forevermore" and that "her candle is, in the assemblage of the world, lighted till eternity". [287] `Abdu'l-Bahá considered her to be the supreme example of how women are completely equal with men in the sight of God and can at times even exceed men in holiness and greatness. [288] Indeed he said that she surpassed all the men of her time, [289] and that "crowns studded with the brilliant jewels of guidance" were upon her head. [290]Mary Magdalene at the foot of the cross during the Crucifixion appears in an eleventh-century English manuscript "as an expressional device rather than a historical motif", intended as "the expression of an emotional assimilation of the event, that leads the spectator to identify himself with the mourners". [242] Other isolated depictions occur, but, from the thirteenth century, additions to the Virgin Mary and John as the spectators at the Crucifixion become more common, with Mary Magdalene as the most frequently found, either kneeling at the foot of the cross clutching the shaft, sometimes kissing Christ's feet, or standing, usually at the left and behind Mary and John, with her arms stretched upwards towards Christ in a gesture of grief, as in a damaged painting by Cimabue in the upper church at Assisi of c. 1290. A kneeling Magdalene by Giotto in the Scrovegni Chapel ( c. 1305) was especially influential. [243] As Gothic painted crucifixions became crowded compositions, the Magdalene became a prominent figure, with a halo and identifiable by her long unbound blonde hair, and usually a bright red dress. As the swooning Virgin Mary became more common, generally occupying the attention of John, the unrestrained gestures of Magdalene increasingly represented the main display of the grief of the spectators. [244] Dresdale, Andrea (January 27, 2022). "Lady Gaga says she 'always wanted to play' Mary Magdalene from the Bible". ABC News . Retrieved December 25, 2022. All four canonical gospels, as well as the apocryphal Gospel of Peter, agree that Jesus's body was taken down from the cross and buried by a man named Joseph of Arimathea. [47] Mark 15:47 lists Mary Magdalene and Mary, mother of Jesus as witnesses to the burial of Jesus. [47] Matthew 27:61 lists Mary Magdalene and "the other Mary" as witnesses. [47] Luke 23:55 mentions "the women who had followed him from Galilee", but does not list any of their names. [47] John 19:39–42 does not mention any women present during Joseph's burial of Jesus, [47] but does mention the presence of Nicodemus, a Pharisee with whom Jesus had a conversation near the beginning of the gospel. [47] Ehrman, who previously accepted the story of Jesus's burial as historical, now rejects it as a later invention on the basis that Roman governors almost never allowed for executed criminals to be given any kind of burial [58] and Pontius Pilate in particular was not "the sort of ruler who would break with tradition and policy when kindly asked by a member of the Jewish council to provide a decent burial for a crucified victim." Casey argues that Jesus was given a proper burial by Joseph of Arimathea, [59] noting that, on some very rare occasions, Roman governors did release the bodies of executed prisoners for burial. [60] Nonetheless, he rejects that Jesus could have been interred in an expensive tomb with a stone rolled in front of it like the one described in the gospels, [61] leading him to conclude that Mary and the other women must not have seen the tomb. [61] Sanders affirms Jesus's burial by Joseph of Arimathea in the presence of Mary Magdalene and the other female followers as completely historical. [62] Resurrection of Jesus [ edit ] Holy Women at Christ's Tomb ( c. 1590s) by Annibale Carracci. In Matthew 28:1–10, Mary Magdalene and "the other Mary" encounter an angel at the tomb, who tells them that Christ has risen. [63] [64] [65] The 1549 Book of Common Prayer had on July 22 a feast of Saint Mary Magdalene, with the same Scripture readings as in the Tridentine Mass and with a newly composed collect: "Merciful father geue us grace, that we neuer presume to synne through the example of anye creature, but if it shall chaunce vs at any tyme to offende thy dyuine maiestie: that then we maye truly repent, and lament the same, after the example of Mary Magdalene, and by lyuelye faythe obtayne remission of all oure sinnes: throughe the onely merites of thy sonne oure sauiour Christ." The 1552 edition omitted the feast of Saint Mary Magdalene, which was restored to the Book of Common Prayer only after some 400 years. [273] According to Robert Kiely, "No figure in the Christian Pantheon except Jesus, the Virgin Mary, and John the Baptist has inspired, provoked, or confounded the imagination of painters more than the Magdalene". [245] Apart from the Crucifixion, Mary was often shown in scenes of the Passion of Jesus, when mentioned in the Gospels, such as the Crucifixion, Christ Carrying the Cross and Noli me Tangere, but usually omitted in other scenes showing the Twelve Apostles, such as the Last Supper. As Mary of Bethany, she is shown as present at the Resurrection of Lazarus, her brother, and in the scene with Jesus and her sister Martha, which began to be depicted often in the seventeenth century, as in Christ in the House of Martha and Mary by Velázquez. [246]

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