Sunday, August 29, 2021

Early Christians Conflating Mary the Mother of Jesus with Mary Magdalene

In the fourth century Jerusalem Georgian Chantbook, we find that Mary the mother of Jesus was conflated with Mary Magdalene. In the “Hymns of the Resurrection: Fourth Plagal Mode,” for the hymn of praise, we read:

 

Mary stood at the tomb, she was weeping,
By her tears she purified Eve’s transgression

 

. . .

 

Mary rose up early
To see the sealed tomb.
With spices and with tears,
She sought your body, Savior. (Stephen J. Shoemaker, The First Christian Hymnal: The Songs of the Ancient Jerusalem Church [Eastern Christian Texts 10; Provo, Utah: Brigham Young University Press, 2018], 293)

 

Such a conflating of the two Marys can be seen in the writings of Ephrem the Syrian (306-73). As Catholic Mariologist Michael O’Carroll noted:

 

2) besides his poetic hymns, he wrote a commentary on Tatian’s Diatessaron, where confusing Mary Magdalene with Mary the mother of Jesus (he does this very often, e.g. The Homily on Our Lord 49, Selected Prose Works: Commentary on Genesis, Commentary on Exodus, Homily on Our Lord, Letter to Publius, The Fathers of the Church, Volume 91, p. 324), he attributes to Mary, Jesus’ mother, the guilt of unbelief and doubt on the Resurrection (Michael O’Carroll, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary [Eugene, Oreg.: Wipf & Stock, 2000], 132-133).

 

In The Homily on Our Lord 49, we read:

 

Mary anointed the head of our Lord's body, as a symbol of the "better part" she had chosen. The oil was a prophecy of what her mind had chosen. While Martha was occupied with serving, Mary hungered to be satisfied with spiritual things from the one who also satisfies bodily needs for us. So Mary refreshed Him with precious oil, just as He had refreshed her with His most excellent teaching. With her oil, Mary indicated a symbol of the death of Him who put to death her carnal desire with His teaching. With the investment of her tears, the sinful woman confidently gained the forgiveness of debts at His feet, while the woman with a flow of blood received hearling from the hem of His garment. Mary openly received the title "blessed" from His mouth in payment for the work of her hands at His head. She poured precious oil on His head and received a wonderful promise: from His mouth.

 

(2) This is the oil that was planted on high but that put forth its fruit here below. (Mary) planted at His head, and reaped fruit from His lips: "She will have renown and this memorial everywhere my good news is proclaimed." What she received from Him was allowed to pass down to all generations, nor can it be kept from all generations. As the oil she poured on His head before all the guests gave off its fragrance and pleased Him, so too the good name He gave her spreads out to all generations and honors her. And just as all the banquet guests were aware of her oil, so too all who enter this world should be aware of her deed. This is the investment whose interest accrues throughout all generations. (Homily on Our Lord XLIV in Edward G. Mathews, Jr., and Joseph P. Amar, St. Ephrem the Syrian: Selected Prose Works [The Fathers of the Church 91; Washington, D.C.: The Catholic University of America Press, 1994], 324-25)

 

In a footnote to the above (p. 324 n. 247) Mathews and Amar noted that:

 

Ephrem identifies Mary (and Martha) who anoints the feet of Jesus (John 12.3) with the woman mentioned in Matt 26.7 (Mark 14.3) who anointed the head of Jesus. On the fusing of Mary the mother of Jesus with Mary Magdalene, see S. Brock, "Mary and the Gardner," PdO 11 (1983):223-34; and Murray, Symbols, 146-48 and 329-35.