By F. Stanley Jones
This paintings brings jointly contributions on early Christian Marys, supplying a number of views, suggesting solutions for recognized questions. It analyzes the cross-fertilization of traditions that has it appears happened and likewise probes into the earliest preserved traditions at the Marys.
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Additional resources for Which Mary?: The Marys of Early Christian Tradition (Sbl - Symposium, 19)
As demonstrated below in this article, according to the consensus procedures for identifying material from the Diatessaron, this variant shows every indication of originating in Tatian’s Gospel harmony. If Professor Marjanen wishes to maintain otherwise, I would encourage him to explain his views. 90 This is well discussed in Murray, Symbols of Church and Kingdom, 329–35. 91 When one dates the Diatessaron depends a great deal on where and in what language one supposes it to have been composed. See the discussions in Arthur Vööbus, Early Versions of the New Testament: Manuscript Studies (PETSE 6; Stockholm: Estonian Theological Society in Exile, 1954), 1–6; Metzger, Early Versions of the New Testament, 30–32; William L.
85 This seems suggested especially by the later traditions of Mary’s death at Ephesus, which, on the basis of this incident, suppose her to have accompanied John there as he was spreading the gospel. For more on these traditions, see the discussion in Mimouni, Dormition, 585–97. 24 Stephen J. Shoemaker rather unlikely candidate for the “historical gnostic” Mary, this passage alone cannot assure us that this is how Christians of the second, third, and fourth centuries would have interpreted this figure.
Since Karen King provides the primary argumentation for identifying the unnamed Mary in the Gospel of Mary as Mary Magdalene, I will focus instead upon the other text Shoemaker calls into question: Pistis Sophia. The results of my research will indicate that at least with respect to Pistis Sophia 1–3 there is indeed strong justification for believing that the primary figure is Mary Magdalene and not Mary the Mother, as Shoemaker suggests. 1. Mary and Mary in Pistis Sophia 1–3 and Pistis Sophia 4 This essay begins with an essential first step of nuancing the discussion concerning the text called Pistis Sophia by not treating it as a homogenous unity, as so frequently occurs.