When I was younger I used to quote Paul… and as I took an academic interest in The Bible, I found out that everyone has their own bias – a famous and still published author of New Testament Commentaries (William Barclay) opened up in an Introduction that we should keep an open mind when reading Luke (that was the book in particular this commentary was on) – Jesus may have been God, might still be, never mind how mind-blowing that might be, it could be true… and then he went on to say that we know, of course, that The Laws of Physics are true and therefore all miracle stories have to be read as some strange way of telling parables, illuminating a story or perhaps they were just later additions put in by folk who were either credulous or for the credulous… and of course, William Barclay was not credulous…
So, I thought, how do you hold that Jesus may (have been) be God but miracles are not on the table?
I must admit it put me on the flyer to ‘naked theology’ – just read the bible, I’d say, and whilst I think it better to read the bible than not – ‘naked’ or otherwise, for me, Naked Theology has left the building, allow me to explain…
Now I’ve read Mark’s Gospel before, and this time around I was reading it alongside Nick Baines book of reflections, the somewhat nattily entitled author gave the rather natty title ‘Marking Time‘ to his book and in there is a description of how the passage where Jesus says we put new wine in new wineskins, doesn’t quite read that way – apparently, back in the day, they’d soak an old wine skin so that it could be ‘refreshed’ (thanks to Nick Baines) and then used once more for new wine – I was struck by the idea of Baptism (which means dunking, submersion and is a word that is more transliterated, rather than translated – ie we are told that the use of the word as we know it corresponds to the meaning in the passage – meaning the physical term is now a symbolic term) and how we can be re-used spiritually – perhaps, whilst we may only have ‘one baptism for the remmission of sins’ we could have a few more to help us wash out some of life’s stickier points along the way? But I digress… (get used to it)
So we cannot get to fully grip the Bible without help and therein lies trouble…
Earlier this year, I was reading John and towards the end, there is the crowd of women at the foot of the cross and there springing forth was Mary Magdalene – now I had felt that Michael Marshall was a bit on the authoritarian side of things (he is a bishop after all) but in his section on this, he just said that tradition held that Mary Magdalene is held to be the prostitute found in a passage in another gospel. I just thought this was a bit of a bundle of straw on the ol’ camel’s back… to be clear, I was already so dissatisfied with reading John in the light of ‘Lent with the Beloved Disciple‘ that I had decided to reread John with another book of reflections… Jean Vanier’s ‘The Gospel of John, The Gospel of Relationship‘,and that has a different emphasis and goes through John looking at how Jesus wants to relate to us and how that should form how we relate to others, which is all good and I did engage with this positively… However, again we come to the foot of the cross and Vanier, avoiding a tradition that isn’t as long as it could be (or should be if true), delves into Mary’s name – Magdala, or the Magdalene. Where this refers to, says Vanier, is a place where there was a roman military camp and where there are military camps, there is prostitution – so a strange guilty by association argument is left hanging…
And so, I thought I’d try a third – none of the gospels are that long and these books are reflections rather than mighty books or so small minded that they are like reading a book of footnotes, so, bare with me, doing all this isn’t some terribly burdensome task – indeed, I read John more than anyone else, which is perhaps a good rule of thumb – and this time by a woman! I got my hands on ‘A Journal of LOVE‘ by Pamela Smith, SS.C.M. … Well! When we get to the same spot, Pamela neither mentions the tradition or gets clever about Mary’s name, but, just but… we get that she ‘had been burned and bedeviled by life… she was ready to recognise not only an uncommonly nice man but also a messiah…’
And so what?
In the other gospels the entire totality of what is directly said about Mary Magdalene’s back story is that Jesus had cast seven devils out of her and that she was part of a group of women who helped fund the Jesus gig – she may have had money, it could just be she was part of that group… So, to figure out what I should say, and not make any more mistakes than I’d already read, I decided to read a couple of books regarding Mary Magdalene’s story alongside how other women were also treated and whether their treatment was fair in the light of what we could know (I could go and try to learn New Testament Greek and get access to the manuscripts etc etc, but I do have other things to do… )
Both of the books I read give space to say how valuable reading the texts with a ‘hermeneutic of suspicion’ ie if the language uses a male sense for mixed groups when a man was present, should we not be suspicious of a tradition that says no women were there as well? I think it’s a good point – it both shows how traditions can get out of hand, how ‘naked theology’ really isn’t the answer and that we need a contemporary hand to help us get to the text properly…. These two books are, firstly, ‘Women Remembered‘ by Joan Taylor and Helen Bond and secondly, but by no means lesser, ‘Mary Magdalene‘ by Adriana Valerio, translated by Wendy Wheatley… (if you want to peak then on page 67 of Women Remembered there is a definition of ‘hermeneutic of suspicion’, whereas p. 28 of ‘Mary Magdalene’ has a good description not only of it, but also a stab at where the phrase comes from…)
Again, both books tackle the tradition of whether Mary Magdalene should be accepted as the anonymous prostitute, and (for a very rare stance) I am willing to put forth the established Eastern Church’s tradition of Mary Magdalene which has no such positing of her as a prostitute – the tradition is just lousy misogynistic argument against a particular woman who was (being named so often) obviously part of the inner circle as part of the roman campaign to bulster a patriarchal church… but which apparently can still be accepted (and taught) now by a bishop in the Church of England – Michael Marshall. Vanier’s take on the name seems to be slightly better, except that it too fails – as a place name, ‘magdala’ indicates tower – but which one, and does it matter – towers, military camps, who cares? Well, if we say we know where it means, then I think it does, firstly because military camps aren’t everywhere, and unless you know whether the one refered to by her name was also ‘host’ to a colonising military force or not, why cast aspersions? What does it say when we say these things?
But more than that, it is also possible, for the usage of the ‘Magdalene’ part, it could have been a nickname – perhaps she towered over the disciples, or perhaps her force of character was a wonder to behold – so on the name we should not assume an actual place, and therefore Vanier’s innuendo is rather crass, rather than thoughtful. I am remined of a quote from The Mandolorian… ‘One does not speak unless one knows‘ The opposite should also be true, especially if we are casting stones at folk….
And then there is Pamela Smith’s, rather more reserved and encoded acceptance of the tradition – she knew what a truly nice man was like, she had been burned by life… well, all the followers had been through the ringer in the week that saw Jesus crucified but that’s not what these comments are about, and yes, Pamela is the most sympathetic of the three, but… but… I just find her leaning in toward the tradition unworthy of her (otherwise insightful reflections) – it invites us, who know the tradition to nod our heads, and for those who do not, this could just seem like a homely sort of thing to say… I find that uncomfortable – say it, or don’t say it and be responsible for what you say.
That is not to say that both of the books on women and Mary Magdalene should be let off, though!
As I said earlier, we all have a bias (or two!)…
Women Remembered, is a good book with strong descriptions of how life was like back in Judea around 30-33 AD (of course, they use CE, and so they can) and how critics influenced the tradition against women. Mary Magdalene, looks at what we know of her from the gospels, other documents and how she’s been portrayed up until now, with the Da Vinci Code (book and film) and all… out of the two, I go with Adriana Valerio’s work – she doesn’t fall into their own trap, take for example The Woman with the Blood Flow, for twelve years and despite spending all money on finding a cure, a woman has no respite from bleeding – which is a terrible thing and she believes if she can just touch Jesus’ clothes, she will be cured – and so she is, Joan Taylor and Helen Bond then make a few comments which show some of their underlying assumptions – firstly, as Jesus asks who touched Him, He doesn’t know… we don’t know that, Jesus may have wanted the woman to come forward of her own volition – it would make a change from just dragging out the unfortunate one – and secondly, they also say that it makes Jesus late to cure Jairus’ daughter (Mk 5vs21-43) – the gospel narrative carries no such comment – apparently, in the life of Jesus, these things were always happenning, and my guess is that the Jairus’ servants who get to him after the Healing of the Woman, must have left before her encounter with Jesus. So, the question is why do Taylor and Bond make this comment – could it be that they are just looking for critiques for the sake of them, rather than in handling the text to see what it says?
I’ll leave this bit with the first sentences of the last reflection of Nick Baines, “Women have come out of this gospel [Mark] very well. They get on and ‘do’ while the men are somewhere else ‘being’. The women who watched Jesus die on the cross also followed Joseph of Arithea and noted the location of the tomb….” perhaps we should also note Jesus’ reaction to the men scorning Mary Magdalene and the other women’s news of His resurrection – ‘He rebuked their unbelief and hardness of heart, because they did not believe those who had seen him…’ (Mk 16 v 14, The New King James Version)…
prejudice leads us by the nose if we are lucky – we can do our best to combat prejudice by being as wise as a serpent (and reading more than one point of view), but let us not forget that we should also be as harmless as a dove…