The Gospel of Mary of Magdala - Jesus and the First Woman Apostle by King - Book Report/Review Example

Women’s Position in Early Christianity: A Review of Karen King’s The Gospel of Mary of MagdalaIntroduction The research and translation of Karen King of the Gospel in the point of view of Mary is a very valuable tool for presenting current developments in the discipline of ancient Christianities to average people. Scholars should read King’s work to better understand the connection of textual-historical studies and their prescriptive repercussions for professionals. In The Gospel of Mary of Magdala: Jesus and the First Woman Apostle, King shifts her focus in understanding the significance of this ancient Christian writing. This particular Gospel was written around second century A.D. yet afterwards “disappeared for over fifteen hundred years until a single, fragmentary copy… came to light in the late nineteenth century” (King 2003, 3). Other sections were unearthed in 1917 and 1983. The handfuls of pages that have been discovered suggest a quite different context of ancient Christianity than that which has been taught to millions of believers through the time-honored doctrine. The intention of King in making this work public is not to weaken the institution of scripture, but instead to offer a greater interpretation of the underlying forces that contributed to the forming of early Christianity. The whole gospel occurs after Jesus’ resurrection. He has met his disciples for the final time, educating them about sin’s nature. Jesus informs them the sin originates from individuals not admitting their genuine spiritual essence and rather concentrating on worldly things. After this last instruction, he empowers them to go out and advocate his teachings, and afterward he leaves. However, instead of going out to sermonize, they cowered and fled for their own safety. Mary Magdalene chose to remain unfaltering and she persevered to console the others. Disciple Peter requested her to reveal any teaching of Jesus that only she knows. Mary recounts a dream that she had where in Jesus portrayed the disappearance of the soul from this material world and the forces that would try to interfere in its ascendance to its ultimate resting place. After Mary’s story came to an end, her statement was denigrated by Andrew and Peter. The latter proclaims that Jesus would not have preferred her over the other followers and that he would not have revealed any teaching to a woman. The former challenges the teaching for it seems ‘unusual.’ Levi finally stood up for Mary. The Main Points and Sources of The Gospel of Mary of Magdala Karen King provides a comparative investigation of the Gospel of Mary of Magdala. She studied the other gospel literatures and other ancient Christian scriptures, such as the letters of Paul, which have become public. She also probes into the intellectual and cultural perspective of the contemporary period. She talks about the sources that the author of the The Gospel of Mary might have possessed and the issues that the author might have been attempting to understand. With regards to the patriarchal Church that has been existent for thousands of years, a controversial aspect is the status of women as leader. “By supporting Mary, the ‘Gospel of Mary’ makes it clear that leadership is to be based upon spiritual achievement rather than on having a male body” (King 2003, 5). Furthermore, it is important to emphasize that in a time prior to the existence of the Nicene Creed the doctrine was linked to Mary so as to assert apostolic power for its wisdom, in the same way as the other gospel writings came to be attributed to their adherents or disciples. King’s analyses of the origins of Christianity and of the main concerns within are compelling and reasoned, but professionals will by now be familiar with them. More essential is King’s understanding of how those assumptions may affect the self-worth of contemporary Christians. For instance, King particularly acknowledges the possible implications of her interpretive arguments in advocating female leadership among Christians of today. This is difficult: the mainstream reader may not have a decisive perspective within which to discern the historical arguments of King from more prescriptive claims. Taking this into consideration, it would have been favorable if she had clearly suggested when she was shifting from an investigative task to that of a supporter. By claiming that the Gospel as recounted by Mary justifies female leaders in Christian societies, for example, King concludes that the role of Mary in the doctrine is anticipated as a representation, instead of an omission to confirm the standard, such as the unachievable model for women’s position by the Virgin Mary in different Christian institutions. One subject matter that rouses the enthusiasm of King is the exploitation of the word ‘Gnostic.’ Although the term is basically the Greek word for knowledge, its application turns out to be derogatory when illustrating literatures that are viewed as intentionally nonconformist. King points out persuasively that in the ancient Church there was a gamut stretching from individuals who maintain a rigid Judaic interpretation of a disciple’s duties and a worldview that was more rooted in Greek philosophy; the standpoint that arose as traditional rest somewhere between these two lines of thought. King claims that Mary’s doctrine was perhaps inscribed for a Greek reader. Instead of being intentionally nonconformist, the writer was carrying out the command of Jesus to advocate the doctrine all over the world. Simply put, it would be quite illogical to regard such a work as unconventional because such features were not yet known those days. Although there were only a few existing pages of the Gospel of Mary, there is much to reflect upon. As stated by King, it suggests (King 2003): …a radical interpretation of Jesus’ teachings as a path to inner spiritual knowledge; it rejects his suffering and death as the path to eternal life; it exposes the erroneous view that Mary of Magdala was a prostitute for what it is—a piece of theological fiction; it presents the most straightforward and convincing argument in early Christian writing for the legitimacy of women’s leadership; it offers a sharp critique of illegitimate power and a utopian vision of spiritual perfection; it challenges our rather romantic views about the harmony and unanimity of the first Christians; and its asks us to rethink the basis for church authority. All written in the name of a woman (p. 3). With much accuracy and intelligibility, King talks about the teachings of Jesus in the Gospel of Mary about the material world and the body; the ascendance of the soul; law, judgment, and sin; mind and vision; and the Son of Man. She afterwards studies this writing in terms of its connection to the Apostles, the Gospel of John, Paul, and the Jesus convention. Mary is viewed as the epitome of the much-loved apostle and a creative thinker rather than the indecent woman, who was to collaborate with the Church as an epitome of “a latter-day Ever turned from her sinful ways” (King 2003, 13). Optimistically, the work of King will allow a lot more advocates to recognize and value the range of faith in ancient Christianity. However, the unsatisfactory feature of the literature is the Gospel document itself. Inopportunely, inside the doctrine a number of complete sections and portions of others have disappeared. Fortunately, King provides readers an inclusive explanation of what she thinks is happening within this enigmatic doctrine. With her determination, this doctrine can initiate change in the traditions of Christianity—from supplicating to electing or appointing leaders. Ultimately, King provides us useful knowledge on the real character of Mary Magdalene. Gaining knowledge of the truth about Jesus’ main follower will aid in amending the ills done in the name of Jesus for thousands of years. References King, Karen. The Gospel of Mary of Magdala: Jesus and the First Woman Apostle. Polebridge Press, 2003. Read More