Ross Douthat doesn't consider that the testimony of the eyes failed Mary Magdalene before it succeeded

 

 

 

 

 

 

. . . you have to go into the Gospels with a skeptical framework already to come away from them feeling that the core narrative isn’t deeply rooted in eyewitness testimony, in things that either the authors or their immediate sources really experienced and saw.

 More.

Was eyewitness testimony ever more unreliable than in the case of Mary, who we are told really did experience and see, according to the Fourth Gospel?

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

 -- John 20:14ff.

The idea that only prejudiced skeptics read the Gospels and come away doubting "eyewitness" testimony is quite the cope. Many former true believers have come to doubt what they once firmly believed to be true, their carefully constructed apologetic frameworks dismantled piece by piece until at length the whole structure imploded.

But Mary wasn't such a one. She did not believe in the resurrection promise in the first place, and her eyes utterly failed her when there it was, staring her in the face.

It's as if Jesus had never preached resurrection at all, so that "the apostle to the apostles" was from the beginning to the end as ignorant as they. 

Creepy connubial Christ talk at First Things and the Book of Revelation

Loving with Mary :

Mary, the Shulammite, turns around to Jesus. In his voice and face, she recognizes her husband, her Lord. Jesus is the groom; we ourselves are Mary, the Shulammite. Her grief is our grief, her tears our tears, and her despair our despair. ...

We, his bride, hold on to him, united to him in faith. Every Eighth Day, he comes to us in the preaching of the gospel; every Sunday morning in the breaking of the bread.

When we walk into church and the doors close behind us, we enter into heaven. Eastertide begins; time and space are reconfigured. It is the Eighth Day; we are in Paradise. Eve, the Shulammite, Mary Magdalene—we all join Jesus at the altar. Bread and wine show up. It’s a marriage supper. Our groom, our Lord, unites himself to us, his bride.

Hallelujah! For the Lord our God the Almighty reigns.

Let us rejoice and exult and give him the glory,

for the marriage of the Lamb has come,

and his Bride has made herself ready;

it was granted her to be clothed

with fine linen, bright and pure—

for the fine linen is the righteous deeds of the saints (Rev. 19:6–8)

And you thought gender confusion was so . . . fringe.

The supplied ending to Mark's gospel seems to cover all the bases of the resurrection appearances, but for one thing

Codex Vaticanus has Mark end with 16:8

It has an appearance of the risen Jesus to Mary Magdalene (16:9), an appearance to the two traveling, presumably on the road to Emmaus as in Luke (16:12), and to the eleven disciples who are all together at a meal (16:14), but it is completely lacking an appearance to the disciples and Peter in Galilee predicted by the angel in the first place!

But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

-- Mark 16:7

The angel at the resurrection appearance to Mary in Matthew didn't get the Garden appearance memo

 

 

And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. ...

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

-- Matthew 28:7, 9

The Synoptic accounts put Mary at the burial of Jesus by Joseph of Arimathaea, but John makes it seem like she didn't get the memo about the spices

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. -- Matthew 27:61 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. -- Matthew 28:1 (Matthew says nothing about the spices one way or the other)

And Mary Magdalene and Mary the mother of Joses beheld where he was laid. -- Mark 15:47 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. -- Mark 16:1

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. -- Luke 23:55f. Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.  -- Luke 24:1

Then took they [Joseph and Nicodemus] the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. -- John 19:40 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.  -- John 20:1 (John has Mary present at least at the cross)

So either Mary came on the first day of the week just to see (Matthew 28:1 and John 20:1), in which case John's account invalidates Mark and Luke, or she came to anoint the body (Mark 16:1 and Luke 24:1), invalidating John.

The tradition is unsettled on this basic point to say the very least, without mentioning other uncertain details.

Joseph of Arimathaea improbably carried away Jesus' body and rolled his great tombstone all by himself

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. -- Mark 15:46 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. -- Mark 16:3f.

And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. -- Matthew 27:59f. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. -- Matthew 28:2

And they found the stone rolled away from the sepulchre. -- Luke 24:2

John solves the improbability by introducing a helper for Joseph:

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. -- John 19:38ff. The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. -- John 20:1

But it never occurred to John how improbable it is to have Jesus raise Lazarus from the dead yet still need helpers first to remove Lazarus' tombstone:

Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. ... Then they took away the stone from the place where the dead was laid. ...  -- John 11:38f., 41.

Woman, behold thy son! Disciple, behold thy mother!

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

-- John 19:25ff

Liberal wet dream: Mary of Magdala the wealthy (prostitute) who bankrolled the ministry of Jesus

Repeated here:

"Was it mere chance that Mary Magdalene lived there? Or might something have been afoot in Magdala that helped turn her into one of Jesus’s most devoted acolytes—a woman who funds his work out of her own wealth and follows him all the way to the cross, and the tomb, in Jerusalem, even as other disciples abandon him?"

To wit: it's easy to preach to others to sell everything you own and give to the poor when you have a sugar momma in your corner.

Actually the evidence is that many women followed him and put their possessions, whatever they were, at his disposal in obedience to his teaching. There is no prejudice in the term "substance" as if it described great wealth, average wealth, or poverty.

"And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others [females], which ministered unto him of their substance."

-- Luke 8:1ff.

Mary Of Magdala, Just One Of The Many Problems Of The Fourth Gospel

Philip Jenkins correctly warns about taking "John" too seriously when it comes to Mary of Magdala, here:

Instead, we have to remember that virtually everything we hear about the special relationship between Jesus and the Magdalene comes from one scene in one gospel, and should be understood as the literary creation of that one author. Perhaps the author of John's Gospel just found the Resurrection meeting scene so wonderful that he could not resist writing it, even if he had to bury the other material he must have known, including Mary's seven demons. Sometimes, an artist just has to create, and never mind the consequences. Over many centuries, that outlying story became the standard popular vision of the Resurrection.

The case is similar with things like being born again, foot-washing and realized eschatology.