Log in

Relevant bibliographies by topics / Mary Magdalene / Journal articles

To see the other types of publications on this topic, follow the link: Mary Magdalene.

Journal articles on the topic 'Mary Magdalene'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 March 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Mary Magdalene.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Gray, Sophie. "Blazoning Mary Magdalene." FORUM: University of Edinburgh Postgraduate Journal of Culture & the Arts, no. 11 (December 12, 2010): 1–13. http://dx.doi.org/10.2218/forum.11.654.

Full text

Abstract:

Mary Magdalene is a significant figure in the Christian world, largely due to her unique relationship with Christ. As a woman and a reformed prostitute, the Magdalene is an unlikely friend to the son of God. However, despite her low social status and sinful past, Mary is featured in all four Gospels and is present at several crucial moments in Christ’s life and death: she anoints his feet as a sign of humbleness, witnesses his crucifixion and is the first to see his resurrection, after which she leaves society to lead a contemplative life in the desert. As patron saint of repentant sinners and the contemplative life, Mary Magdalene was an aspirational figure in late medieval piety, and the subject of many religious paintings and statues. There were Magdalene cults in Europe from as early as the sixth century, with interest at its peak in the eleventh to thirteenth centuries (Jansen, 18-48). Consequently, accounts of Mary’s life took on an almost mythical quality, with apocryphal texts such as Jacobus de Voraigne’s influential The Golden Legend drawing together the stories of several biblical women. This is evident in the Digby manuscript Magdalene play written around 1490-1530, which conflates Mary as the apostle of the Apostles, with Mary sister of Martha and the woman who has devils exorcised from her by Christ. As well as using scriptural references, the Digby Magdalene also draws heavily on Jacobus to create a narrative of the Magdalene’s entire life.

APA, Harvard, Vancouver, ISO, and other styles

2

Fulton, Leah Shelleda. "Mary Magdalene." Psychological Perspectives 31, no. 1 (March 1995): 91–93. http://dx.doi.org/10.1080/00332929508404853.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Unger, Daniel M. "Caravaggio’s Martha and Mary Magdalene in a Post-Trent Context." Journal of Early Modern Studies 12, no. 2 (2023): 87–109. http://dx.doi.org/10.5840/jems202312214.

Full text

Abstract:

In his painting of Martha and Mary Magdalene, Caravaggio depicted the two sisters of Lazarus as engaged in a serious conversation. On the one hand Martha is rebuking Mary Magdalene. On the other hand, Mary is responding in that she turns a mirror towards her older sister. The aim of this article is to elucidate how this reciprocal conversation reflects post-Trent propaganda. Martha represents a group of believers that remained within the Catholic Church but did not embrace the changes implemented by the leaders of the Catholic Reformation. Mary Magdalene represents the reformed church that acknowledged, accepted, and implemented the decisions of the Council of Trent. The difference between the two sisters is not in their faith. They differ in their reaction. For Martha, faith was blind. For Mary Magdalene faith is an outcome of the deeds of Christ. Martha believed in Christ and continued to act according to tradition. Magdalene’s reaction is related to gaining knowledge and change, which is what the Catholic Reformation is all about.

APA, Harvard, Vancouver, ISO, and other styles

4

SANDIYAGU, VIRGINIA RAJAKUMARI. "MISREADING MARY MAGDALENE." Bijdragen 68, no. 1 (January 2007): 87–104. http://dx.doi.org/10.2143/bij.68.1.2019445.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Eichler-Levine, Jodie. "Imagining Mary Magdalene." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 1 (January 13, 2014): 1–25. http://dx.doi.org/10.1558/post.v7i1.1.

Full text

Abstract:

In this article I analyze how Americans draw upon the authority of both ancient, so-called “hidden” texts and the authority of scholarly discourse, even overtly fictional scholarly discourse, in their imaginings of the “re-discovered” figure of Mary Magdalene. Reading recent treatments of Mary Magdalene provides me with an entrance onto three topics: how Americans see and use the past, how Americans understand knowledge itself, and how Americans construct “religion” and “spirituality.” I do so through close studies of contemporary websites of communities that focus on Mary Magdalene, as well as examinations of relevant books, historical novels, reader reviews, and comic books. Focusing on Mary Magdalene alongside tropes of wisdom also uncovers the gendered dynamics at play in constructions of antiquity, knowledge, and religious accessibility.

APA, Harvard, Vancouver, ISO, and other styles

6

Hall, Sarah. "Mary Magdalene Speaks." Expository Times 115, no. 7 (April 2004): 228–29. http://dx.doi.org/10.1177/001452460411500703.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Dutczak, Marta. "Prawdziwe oblicze świętej Marii Magdaleny — uwagi na marginesie publikacji „Noli me tangere”. Mary Magdalene: One Person, Many Images." Roczniki Humanistyczne 72, no. 4 (June 11, 2024): 31–55. http://dx.doi.org/10.18290/rh24724-2.

Full text

Abstract:

Artykuł jest krytyczną analizą publikacji „Noli me tangere”. Mary Magdalene: One Person, Many Images, powstałą w 2006 r. w ramach interdyscyplinarnego programu badawczego „Mary Magdalene and the Touching of Jesus: An Intra- and Interdisciplinary Investigation of the Interpretation of John 20:17 in Exegesis, Iconography and Pastoral Care”, wspieranego przez Flamandzki Fundusz Badań Naukowych we współpracy z The Centre for Women’s Studies Theology, na Wydziale Teologicznym Katolickiego Uniwersytetu w belgijskim Leuven. Na początku przywołano cztery teksty zawarte w pierwszej części publikacji, w których ich twórcy analizują z perspektywy swoich dyscyplin naukowych znaczenie słów wypowiedzianych w poranek Zmartwychwstania przez Chrystusa do Marii Magdaleny: Sabine Van Den Eynde (egzegeza Biblii hebrajskiej i ksiąg deuterokanonicznych, analiza narracyjna i gender, semantyka), ks. Reimund Bieringer (egzegeza Pism Nowego Testamentu), Karlijn Demasure (teologia praktyczna, duszpasterstwo rodzin) oraz Hannelore Devoldere (teologia pastoralna), Barbara Baert (ikonologia sztuki chrześcijańskiej). W drugiej części artykułu dokonano krytycznego spojrzenia na katalog 29 dzieł ukazujących motyw Noli me tangere, powstałych w czasie od XV do XXI wieku, eksponowanych na towarzyszącej projektowi wystawie w the Maurits Sabbe Library. Zwracając uwagę na odkrywcze aspekty zawartych studiów oraz not katalogowych, m.in.: czytanie postaci Marii Magdaleny w kluczu intertekstualności, wskazanie Magdalenie przez Chrystusa słowami Noli me tangere, aby od tej pory szukała obecności z Nim w sakramentach, różny charakter wymiany spojrzeń między Chrystusem a niewiastą podczas uczty u Szymona i w poranek zmartwychwstania, wskazano na zagrożenia, które niesie ze sobą publikacja. Są nimi przede wszystkim: dopuszczenie analizy tekstu biblijnego w kluczu gender rozumianym jako ideologia będąca w sprzeczności z doktryną katolicką, przeakcentowanie roli wspólnoty wierzących, która ma znaleźć się w centrum po Wniebowstąpieniu Chrystusa, przypisanie Marii Magdalenie przymiotów Maryi (m.in. hortus conclusus) czy też twierdzenie, że jedynie na podstawie świadectwa niewiasty z Magdali, której ukazał się Zmartwychwstały, mógłby być założony Kościół. W zakończeniu znalazło się wskazanie ogólnego kierunku rozważań zawartych w publikacji, który sprowadza się bardziej do interpretowania Kościoła według ludzkich wyobrażeń niż do zgłębiania zamysłu Chrystusa wobec swojego Kościoła.

APA, Harvard, Vancouver, ISO, and other styles

8

Apostolos-Cappadona, Diane. "Ribera: mary magdalene in a new context, and companion exhibition the many lives of mary magdalene." Material Religion 8, no. 2 (June 2012): 261–62. http://dx.doi.org/10.2752/175183412x13346797499114.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Vadappuram, Jose. "Jesus and Mary Magdalene." Asia-Africa Journal of Mission and Ministry 14 (August 31, 2016): 111–18. http://dx.doi.org/10.21806/aamm.2016.14.07.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Miller. "Diptych with Mary Magdalene." Journal of Feminist Studies in Religion 28, no. 2 (2012): 119. http://dx.doi.org/10.2979/jfemistudreli.28.2.119.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

COYLE, Kevin. "Mary Magdalene in Manichaeism?" Le Muséon 104, no. 1 (January 1, 1991): 39–55. http://dx.doi.org/10.2143/mus.104.1.2006081.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

West, Maxine. "Book Review: Mary Magdalene." Theology 101, no. 799 (January 1998): 56. http://dx.doi.org/10.1177/0040571x9810100125.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Short, Roger V. "The Mary Magdalene Project." Reproductive BioMedicine Online 12, no. 3 (2006): 388. http://dx.doi.org/10.1016/s1472-6483(10)61016-4.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Arlow, Ruth. "St Mary Magdalene, Mulbarton." Ecclesiastical Law Journal 17, no. 3 (September 2015): 400. http://dx.doi.org/10.1017/s0956618x15000770.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Knapp, Liza. "Tsvetaeva's Marine Mary Magdalene." Slavic and East European Journal 43, no. 4 (1999): 597. http://dx.doi.org/10.2307/309415.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Camprubí Vinyals, Adriana. "Exploring Medieval Mary Magdalene." Revista de Humanidades Digitales 7 (December 20, 2022): 156–58. http://dx.doi.org/10.5944/rhd.vol.7.2022.30713.

Full text

Abstract:

La reseña sobre Exploring Medieval Mary Magdalene ofrece una descripción y valoración de la edición digital del proyecto. Se trata de una edición de las variantes manuscritas de la leyenda medieval de conversión de María Magadalen que utiliza el sistema de marcado XML-TEI.

APA, Harvard, Vancouver, ISO, and other styles

17

Serra, MM. "Chance: Mary Magdalene Serra." Framework: The Journal of Cinema and Media 65, no. 1-2 (March 2024): 57–87. https://doi.org/10.1353/frm.2024.a948296.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Kucharska, Gabriela. "Wolność polityczna niepodległej Ukrainy w kontekście starań Polaków mieszkających we Lwowie o odzyskanie kościoła św. Marii Magdaleny." Civitas Hominibus. Rocznik Filozoficzno-Społeczny 16, no. 1 (March 14, 2022): 49–64. http://dx.doi.org/10.25312/2391-5145.16/2021_04gk.

Full text

Abstract:

The political freedom of independent Ukraine in the context of the efforts of Poles living in Lviv to regain the church of St. Mary Magdalene This article is a case study of St. Mary Magdalene’s Church in Lviv and the efforts of parishioners to regain the church for the parish and the faithful in the context of the reality of the multinational border city. Based on data obtained during interviews with various figures (Consul General of the Republic of Poland in Lviv, the Metropolitan Curia in Lviv, the parish priest of St. Maria Magdalena, the Head of the Department of Culture of the City of Lviv, the Head of the Historical Environment Protection Department of the City of Lviv, the directors of the Lviv Organ and Chamber Music Hall in Lviv, director of the Polish School of St. Mary Magdalene in Lviv and a parishioner from the parish of St. Mary Magdalene), as well as information on Ukrainian legal acts and articles in the Ukrainian and Polish press, consecutive stages of the dispute over the recovery of the church are described. The article also considers the politicization of the dispute and discusses the activities of politicians and other actors who have been involved. Furthermore, an attempt was made to answer the question whether thirty years of Ukraine's independence resulted in either the expansion or restriction of the actual political freedom of this country, with a particular emphasis on the question of whether the country has become free from post-Soviet influence and whether it is free to such an extent that it can enforce its own law. Keywords: historical policy, Polish-Ukrainian relations, Lviv, Ukraine, St. Mary Magdalene’s Catholic Church in Lviv

APA, Harvard, Vancouver, ISO, and other styles

19

Beavis, Mary Ann. "The Deification of Mary Magdalene." Feminist Theology 21, no. 2 (December 17, 2012): 145–54. http://dx.doi.org/10.1177/0966735012462840.

Full text

Abstract:

The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author suggests that feminist theologians/thealogians should (a) be aware of this popular understanding of Mary; and (b) consider what it is about Mary Magdalene as the sacred feminine/Bride of Jesus/Sophia that captures the public imagination in a way that other feminist christologies do not.

APA, Harvard, Vancouver, ISO, and other styles

20

Monzón Pertejo, Elena. "The Transit of Mary Magdalene’s Soul in Catalan Artistic Production in the 15th Century." Religions 12, no. 11 (November 16, 2021): 1009. http://dx.doi.org/10.3390/rel12111009.

Full text

Abstract:

There are a great many studies on the figure of Mary Magdalene in different areas of knowledge. Nevertheless, there is a gap as regards the image of this character in Catalonia, and specifically regarding the visual representation of her soul at the moment when she died. This text aims to analyze this matter based on two Catalan altarpieces: the Altarpiece of Saint Mary Magdalene from Perella (Bernat Martorell, 1437–1453) and The Death of Mary Magdalene (Jaume Huguet, 1465–1480). The analysis has been carried out based on the postulates from the tradition of studies on iconography and iconology: the relationships between image and text, the history of the iconographic types and the magnetic power of images. The basic hypothesis is that the representation of Mary Magdalene’s soul in the 15th Century in Catalonia is visually borrowed from the iconographic type of the Dormition of the Mother of God. To test this, comparative analyses have been made of the visual representation of the two women and also of the textual sources, such as the canonical and extracanonical gospels, a variety of medieval legends and different hagiographies or vitas and sermons from the period.

APA, Harvard, Vancouver, ISO, and other styles

21

DASCĂL, REGHINA. "Appropriating A Female Voice: Nicholas Breton And The Countess Of Pembroke." Gender Studies 13, no. 1 (December 1, 2014): 48–65. http://dx.doi.org/10.1515/genst-2015-0004.

Full text

Abstract:

Abstract The sixteenth century author Nicholas Breton appropriates a female voice in many of his writings, among which Marie Magdalens Loue and The Pilgrimage to Paradise joyned with the Countesse of Penbrookes Loue feature prominently. The Countess of Pembroke, celebrated by Aemilia Lanyer in her Salve Deus Rex Judaeorum as a paragon of female religious devotion, is often associated in Breton's texts with Mary Magdalene. This paper will analyse some of the anxieties engendered by this appropriation of voice and of the Magdalene figure, anxieties that prove to be disruptive of Elizabethan gender hierarchies.

APA, Harvard, Vancouver, ISO, and other styles

22

Chilton, Bruce. "Three Graves of Mary Magdalene." Museum International 62, no. 1-2 (May 2010): 86–90. http://dx.doi.org/10.1111/j.1468-0033.2010.01727.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Arlow, Ruth. "Re St Mary Magdalene, Reigate." Ecclesiastical Law Journal 13, no. 2 (April 26, 2011): 245–46. http://dx.doi.org/10.1017/s0956618x11000263.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Arlow, Ruth. "Re St Mary Magdalene, Davington." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 377–78. http://dx.doi.org/10.1017/s0956618x16000685.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Arlow, Ruth. "Re St Mary Magdalene, Hullavington." Ecclesiastical Law Journal 19, no. 2 (May 2017): 252–53. http://dx.doi.org/10.1017/s0956618x17000187.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Arlow, Ruth. "Re St Mary Magdalene, Gedney." Ecclesiastical Law Journal 19, no. 2 (May 2017): 255. http://dx.doi.org/10.1017/s0956618x17000217.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Arlow, Ruth. "Re St Mary Magdalene, Richmond." Ecclesiastical Law Journal 20, no. 1 (January 2018): 119. http://dx.doi.org/10.1017/s0956618x1700134x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Arlow, Ruth. "Re St Mary Magdalene, Clitheroe." Ecclesiastical Law Journal 20, no. 1 (January 2018): 120. http://dx.doi.org/10.1017/s0956618x17001351.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Apostolos-Cappadona, Diane. "Mary Magdalene: A Visual History." Interpretation: A Journal of Bible and Theology 77, no. 4 (October 2023): 403–4. http://dx.doi.org/10.1177/00209643231184867j.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

James, Kenneth W. "Mary Magdalene: An Imaginal Resurrection." Jung Journal 17, no. 1-2 (April 3, 2023): 158–61. http://dx.doi.org/10.1080/19342039.2023.2172262.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Monzón Pertejo, Elena, and Victoria Bernad López. "The Demons of Judas and Mary Magdalene in Medieval Art." Religions 13, no. 11 (November 2, 2022): 1048. http://dx.doi.org/10.3390/rel13111048.

Full text

Abstract:

There are few specific studies on the demonic possession of Judas and Mary Magdalene, especially as regards the representation of these demons in medieval art. This article analyses the matter in order to subsequently carry out a comparative analysis of the two characters and thus respond to both the general and specific objectives put forward: the reason for the difference in quantity in the representations of Judas with his demons compared to Magdalena; the type of demons represented; their possible meanings; and some considerations related to gender issues. The analysis has been carried out with a cultural perspective, comparing images with texts, as well as putting these materials into context. Taking all of this into account, it is shown that the main cause behind the quantitative difference in the images of the two characters lies in their subsequent fates: Magdalene, exorcised, becomes an example of repentance, confession, and penance for the faithful, whereas Judas is condemned and never abandoned by the devil. The reason for the choice of Judas and Mary Magdalene is that they are two of the most important characters in the New Testament to have suffered from demonic possession, though there are also depictions of different exorcisms performed by Jesus. Furthermore, the antagonism of these characters forms a key feature in both art and religion in the medieval West, as demonstrated at the end of this article.

APA, Harvard, Vancouver, ISO, and other styles

32

Panchenko, Svitlana. "A PILGRIMAGE COMMUNICATION PERSPECTIVE ON THE SACRED WAYS OF ST. MARY MAGDALENE." Scientific Journal of Polonia University 66, no. 5 (December 25, 2024): 52–72. https://doi.org/10.23856/6607.

Full text

Abstract:

The purpose of this paper is to examine the meaning and prospects of pilgrimage communication on the example of the sacred paths of St Mary Magdalene. To recreate the saintʼs pilgrimage routes from the physical path to virtual travel, and to find out the significance of Mary Magdaleneʼs figure in art through virtual pilgrimage. In the authorʼs opinion, pilgrimage as a social and communicative institution has a communicative perspective in the dichotomy of «self-Other», so it inspired the author to work and move along sacred paths in this direction. The communicative method focused on intercultural communication between pilgrims during their journeys to the relics of the saint, and intercultural communication is also traced in the planning of such sacred journeys through the media and the Internet. The tourismological method allowed us to consider and analyse the established 222 km long route in 10 stages, which shows pilgrims the spiritual significance and necessity of such routes in relation to other saints. The cultural method made it possible to analyse the figure of St Mary Magdalene through such a powerful cultural tool as art, immersing us in biblical stories through paintings and conveying the emotions of the saint through the atmosphere and images that transported us to the time of the birth of Christianity thanks to painting. Using the religious studies method, the authors examined the significance of St Mary Magdalene for pilgrims after her death, namely the pilgrimage routes to the saintʼs relics through elaborate sacred routes.

APA, Harvard, Vancouver, ISO, and other styles

33

Filipczak, Dorota. "“Let me hear Thy voice”: Michèle Roberts’s Refiguring of Mary Magdalene in the Light of The Song of Songs." Text Matters, no. 9 (December 30, 2019): 199–212. http://dx.doi.org/10.18778/2083-2931.09.12.

Full text

Abstract:

The article engages with the protagonist of The Secret Gospel of Mary Magdalene by Michèle Roberts, first published in 1984 as The Wild Girl. Filipczak discusses scholarly publications that analyze the role of Mary Magdalene, and redeem her from the sexist bias which reduced her to a repentant whore despite the lack of evidence for this in the Gospels. The very same analyses demonstrate that the role of Mary Magdalene as Christ’s first apostle silenced by patriarchal tradition was unique. While Roberts draws on the composite character of Mary Magdalene embedded in the traditional association between women, sexuality and sin, she also moves far beyond this, by reclaiming the female imaginary as an important part of human connection to the divine. At the same time, Roberts recovers the conjunction between sexuality and spirituality by framing the relationship of Christ and Mary Magdalene with The Song of Songs, which provides the abject saint from Catholic tradition with an entirely different legacy of autonomy and expression of female desire, be it sexual, maternal or spiritual. The intertext connected with The Song of Songs runs consistently through The Secret Gospel of Mary Magdalene. This, in turn, sensitizes the readers to the traces of the Song in the Gospels, which never quote from it, but they rely heavily on the association between Christ and the Bridegroom, while John 20 shows the encounter between the risen Christ and Mary Magdalene in the garden whose imagery is strongly suggestive of the nuptial meeting in The Song of Songs.

APA, Harvard, Vancouver, ISO, and other styles

34

Piera, Montserrat. "MARY MAGDALENE’S ICONOGRAPHICAL REDEMPTION IN ISABEL DE VILLENA’S VITA CHRISTI AND THE SPECULUM ANIMAE." Catalan Review 20, no. 1 (January 1, 2006): 313–28. http://dx.doi.org/10.3828/catr.20.18.

Full text

Abstract:

This study will examine the depiction of Mary Magdalene in two late 15th century Valencian Passion texts: Vita Christi and Speculum Animae. The first text is known to have been composed by Isabel de Villena. The second, Speculum Animae, is a profusely illustrated manuscript mistakenly thought to have be en authored also by Isabel de Villena and which, until its recent rediscovery by Albert Hauf, had not been seen by anyone since 1761. This essay will consider two aspects of the portrayal of Mary Magdalene in these two texts: first, why and how the authors underscore the importance of Mary Magdalene in their account of Christ’s passion and, secondly, the way in which the treatment of Mary Magdalene activates in the intended reader (mostly an audience of cloistered nuns) a desire either to imitate or to resist the set of beliefs or ideology transmitted by the readings.

APA, Harvard, Vancouver, ISO, and other styles

35

Olson Campbell, Heidi. "Noli Me Tangere." Church History and Religious Culture 104, no. 1 (March 26, 2024): 1–20. http://dx.doi.org/10.1163/18712428-bja10061.

Full text

Abstract:

Abstract Sixteenth-century theologians in their efforts to reform English religion sought to divest religion not only of its extrabiblical female saints but also its biblical female saints of their legends and their passionate expressions of sorrow. Reformers focused on deconstructing the popular weeping composite Mary Magdalene, yet their efforts were only partially successful. Thomas Walkington’s 1620 sermon, Rabboni, reveals that Protestant preachers were willing to diverge from the biblical account and use their imagination in sermons to appeal to their audience’s emotions. Rabboni demonstrates continued knowledge and leakage of Pre-Reformation extrabiblical legends into Protestant thought. The location of the sermon and the reception history of Pseudo-Origen’s De Maria Magdalena suggest why the medieval image of Mary Magdalene proved so indestructible.

APA, Harvard, Vancouver, ISO, and other styles

36

RICCI, Carla. "Mary Magdalene, the Woman of Light." Journal of the European Society of Women in Theological Research 16 (December 31, 2008): 117–36. http://dx.doi.org/10.2143/eswtr.16.0.2036252.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

BIERINGER, Reimund, and Isabelle VANDEN HOVE. "Mary Magdalene in the Four Gospels." Louvain Studies 32, no. 3 (October 31, 2007): 186–254. http://dx.doi.org/10.2143/ls.32.3.2033414.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Edwards, Ruth B. "Book Reviews : The 'Real ' Mary Magdalene?" Expository Times 109, no. 5 (February 1998): 152. http://dx.doi.org/10.1177/001452469810900512.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Winkett, Lucy. "Go Tell! Thinking About Mary Magdalene." Feminist Theology 10, no. 29 (January 2002): 19–31. http://dx.doi.org/10.1177/096673500200002903.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Arlow, Ruth. "Re St Mary Magdalene, South Bersted." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 256–57. http://dx.doi.org/10.1017/s0956618x15000241.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Ransom, Emily A. "Passions and the Passion: Robert Southwell's Mary Magdalene." Studies in Philology 121, no. 1 (January 2024): 100–134. http://dx.doi.org/10.1353/sip.2024.a919344.

Full text

Abstract:

Abstract: While still a fugitive at large, the Jesuit poet Robert Southwell published his best-selling prose masterpiece, Mary Magdalens Funerall Teares , which deftly combines the English literary vogue of complaint with Ignatian meditation in an eloquent grand style. While scholarship has mostly treated this work as a meditation for recusant Catholics separated from Christ's body in the Eucharist, as Mary was separated from Christ on Easter morning, this article argues that its widespread popularity and literary influence was a strategic success in large part owing to its bold and timely approach to human passions directed to its Protestant readers. In an era in which England's "finest wits are now given to write passionat discourses," Southwell suggested an alternative both to Neostoic curbing of passion and even to Augustinian moderation, presenting the Magdalen as a figure of godly vehemence in whom reason itself is ruled by a love in which "the excesse cannot be faultie."

APA, Harvard, Vancouver, ISO, and other styles

42

Tyra, Steven W. "“Mary puts us all to shame”." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 367–86. http://dx.doi.org/10.1163/18712428-09802002.

Full text

Abstract:

AbstractThis article examines Martin Luther’s interpretation of Saint Mary Magdalene throughout his career, from his Psalms lectures of 1513 to his sermons on John’s Gospel in 1529. In particular, it will be argued that Luther both adopted and reshaped the exegetical tradition flowing from the twelfth-century theologian, Bernard of Clairvaux. The final result was a Reformation reading of the Magdalene that was neither fully medieval nor “Protestant” as the tradition would later develop. Luther’s journey with the saint thus illumines his ambiguous place in the history of biblical interpretation, as well as his fraught relationship to the medieval past.

APA, Harvard, Vancouver, ISO, and other styles

43

Lodge, R. Anthony. "The Cult of the Magdalene in medieval Scotland (Mary Magdalene, Pittenweem and St Fillan’s Cave)." Innes Review 73, no. 2 (November 2022): 137–65. http://dx.doi.org/10.3366/inr.2022.0332.

Full text

Abstract:

The fishing town of Pittenweem (Fife) got its name (Gaelic Pett na h-Uaimhe, ‘estate of the cave’) from an impressive geological feature close to the East Shore known as St Fillan’s Cave. Although the existence of a historical Fillan has been carefully examined, no firm evidence has been found to link him to the famous Cave. In fact, the earliest recorded references to the Cave call it fons Sancte Marie Magdalene (‘spring of St Mary Magdalene’), leaving us with a new question related to Pittenweem’s pre-Reformation association with the Magdalene. This article attempts to understand when and how this came about. It begins by casting the net wide, setting the cult of Mary Magdalene within the broader context of the western Church, before offering a gazetteer of Magdalene sites in medieval Scotland and an exploration of when and how her cult came to Pittenweem. It concludes with brief remarks about the Cave’s later association with St Fillan.

APA, Harvard, Vancouver, ISO, and other styles

44

Joanne Findon. "Mary Magdalene as New Custance?: “The Woman Cast Adrift” in the Digby Mary Magdalene Play." ESC: English Studies in Canada 32, no. 4 (2008): 25–50. http://dx.doi.org/10.1353/esc.0.0010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Jóźwiak, Magdalena. ""The Apostle of the Apostles," Prostitute or Penitent? A Typology of Mary Magdalene in the Homilies of Gregory the Great." Verbum Vitae 42, no. 4 (December 19, 2024): 871–86. https://doi.org/10.31743/vv.17331.

Full text

Abstract:

Mary Magdalene, who is mentioned on the pages of the Gospels twelve times, is regarded as one of the most famous and stirring strong emotions women of the New Testament. In some religious circles to this day, one can still hear claims that Mary of Magdala was a prostitute. Others argue that Magdalene is the “Apostle of the Apostles” (Apostola Apostolorum) because she was the first person to bear witness to the risen Lord (e.g. Hippolytus of Rome, Jerome of Stridon). Pope Gregory the Great, on the other hand, combined three evangelical women into one figure in his two homilies: the nameless sinful woman (cf. Luke 7:37), Mary Magdalene (cf. Luke 8:2), and Mary mentioned in John 20:11 – into a single figure. Thus, Mary of Magdala was regarded as a prostitute. Gregory the Great’s theory became prevalent in Western Christianity over the next fifteen centuries. This paper aims to analyse homilies XXV and XXXIII by Gregory the Great and attempt to address the question of whether, for the popecommentator, Mary Magdalene is exclusively and mainly a symbol of the “convert prostitute?” This paper adopted the philological method. It concludes that perhaps the pope himself would have been astonished that for so many centuries, the most enduring legacy of his two aforementioned homilies is the image of Magdalene as a “convert prostitute” rather than the moral teaching he wanted to convey. After all, the commentator also juxtaposed Magdalene with the Shulamite from the Song of Songs, Eve, Simon the Pharisee, Peter, Zacchaeus and Dismas, and saw in her a “type” of a Christian of every era.

APA, Harvard, Vancouver, ISO, and other styles

46

Swiss, Margo. "Donne’s Medieval Magdalene: Apostolic Authority in “To the Lady Magdalen Herbert, of St. Mary Magdalen”." ESC: English Studies in Canada 18, no. 2 (1992): 143–56. http://dx.doi.org/10.1353/esc.1992.0028.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Koenig, Elisabeth K. J. "Julian of Norwich, Mary Magdalene, and the Drama of Prayer." Horizons 20, no. 1 (1993): 23–43. http://dx.doi.org/10.1017/s0360966900026748.

Full text

Abstract:

This article attempts to reveal how Julian uses imagery to make real and concrete for her readers the experience of affective union with God through contemplative prayer. Part of Julian's strategy involves an identification of herself with the figure of Mary Magdalene, in medieval times the seeker of Christ par excellence. I highlight imagery in the Book of Showings that Julian and her readers probably would have associated with the Magdalene. But the more important insight is that, through her use of Magdalene imagery, Julian emphasizes the dramatic elements in the soul's quest for God. In this, she is following the example of many medieval authors, including William of St. Thierry, her major influence, who stressed that the Song of Songs was, not allegory, but essentially a drama between the soul and God. In this study I try to uncover precisely what this drama is like through a word-study of Julian's term for her visions, schewynges, or showings. I also note striking similarities between Julian's individual showings and the actual drama performed in her time, with specific attention to the figure of the Magdalene.

APA, Harvard, Vancouver, ISO, and other styles

48

Šter, Katarina. "Mary Magdalene, the Apostola of the Easter Morning: Changes in the Late Medieval Carthusian Office of St Mary Magdalene." Musicological Annual 53, no. 1 (June 23, 2017): 9–53. http://dx.doi.org/10.4312/mz.53.1.9-53.

Full text

Abstract:

The Office of Mary Magdalene is one of the rare offices of the Carthusian liturgy that was changed after it had been established as a solemn feast with twelve lessons. In Matins, several chants changed their position or were even replaced by new ones. This article examines the relationship between the earlier and the later Office of St Mary Magdalene. Later corrections in the Lauds first antiphon, Maria stabat ad monumentum receive some special attention since they open new questions concerning the unity of the Carthusian liturgical tradition, and a possible connection between individual Carthusian manuscripts.

APA, Harvard, Vancouver, ISO, and other styles

49

Levay, John. "Crashaw's Saint Mary Magdalene, or, the Weeper." Explicator 50, no. 3 (April 1992): 142–44. http://dx.doi.org/10.1080/00144940.1992.9937935.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Renfro, Kyndall. "Faithful Disciple, Feminine Witness: Mary Magdalene Revisited." Review & Expositor 110, no. 1 (February 2013): 131–36. http://dx.doi.org/10.1177/003463731311000113.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!