I have seen the Lord None of the women surrounding Jesus, except his mother, Mary, has captured the imagination of posterity in such a way as that other Maria / Miriam from the fishing village of Magdala on the Lake Kinneret. It is known about them even less than his mother. Luke (8:1-3) mentions it first among the women, who together with Jesus and the Twelve by the towns and villages in Galilee and moved "that he had been cured of evil spirits and disease. ... and to serve him with (after) their property. "According to Mary Lukas have been a particularly serious case of possession, Jesus has supposedly driven out seven demons from her.
Luke is generally regarded as "women's understanding" among the evangelists. The impression is misleading. While about the male disciples are called from normal life implications in the follow-up, close the women of gratitude to Jesus that he has brought out a "damaged" life (illness, obsession). Whilst the "Twelve" at the heart of the New Israel and thus occur as subjects of the dawning Kingdom of God, the women of God healed as mere objects which begin to be implemented by rule. Luke sees the disciples so substantially from the disciples.
Even more obvious is this in the case of the Magdalene. Seven demons are said to have taken possession of her, a meltdown of obsession! One, a woman can not effectively bring into disrepute than to demonize them. Lukas, who has so much care to used, the other Mary, the mother of Jesus, the ideal type of disciple hochzubeten, is apparently keen to write to Mary Magdalene low.
Jesus' opponents tried like you know, with Jesus himself, when they accused him, he was possessed by a demon .
But this just puts Lukas Maria in a special closeness to their masters. It seems that here met two people who joined an inner relationship with one another. Therefore, Mary Magdalene did not pay off completely from the Jesus tradition, also received so little about them has remained. It may be assumed that this woman to a certain sense, the female equivalent man was from Nazareth. This would also explain why the legend, Mary was the beloved wife of Jesus was perhaps even until the present day so persistently claimed. And in return, the rumor that the Magdalene was in fact have been a (converted) whore.
Luke has taken over his note on the women surrounding Jesus of Mark, complements and moved forward. Mark mentioned the women, first to Mary Magdalene, as witnesses at Jesus' crucifixion: Some women watching from a distance, including Mary Magdalene, Mary the mother of James the younger and Joses, and Salome, they were already in Jesus Galilee followed, and had served him. (Mark 15, 40f). Similarly, reads the passage in Matthew (Mt 27.55 f). Unlike Luke, the choice of words in Mark, the women as full disciples of Jesus. Yes, unlike the men, its successor is even more consistently, as they wait in the heaviest hour of Jesus on the side of their master. Mark, who in his Gospel is not short of digs against the men in Jesus' followers evaluates, here on the disciples of Jesus clearly and with them the Magdalene. John also is one of Mary Magdalene with Mary the Mother of Jesus, Mary and another to women under the cross (John 19.25 ff).
It is worth noting that Mary Magdalene along with the other disciples with Exception of Luke's Gospel for the first time around the death of Jesus are taken out from anonymity. From the time of Jesus' death on the crucial role women play in the events and Mary Magdalene is always either there or the only one in the game. The women are present at the burial of Jesus (Mk 15.47, Mt 27.61, Lk 23.55), they are the ones who find the grave empty and receive the message of the angel that Jesus had risen (Mark 16, 1 - 8; Mt from 28.1 to 8, Luke 24.1-12, Jn 20.1 to 10). They are the first who met Jesus after his death on the way of the empty grave to the disciples (Mt 28.9 to 10). And Maria is moving to the scene with Jesus handed the empty grave in the garden before the first Easter message, "I have seen the Lord "(Jn 20.18).
what role Mary Magdalene played with it and some other unnamed, some anonymous disciples in the events around and after the death of Jesus? One thing is clear: because Mary is always mentioned by name, either as sole or in a prominent place at the beginning or end of a list, it seems to hold among the disciples something of a leader to have had. One could compare their position with that of Peter among the male disciples. It's also significant that Maria in later, non-canonical Gospels, ever again acting as a counterpart of Peter.
I think the statement the Magdalene: "I have seen the Lord," for possibly the only authentic message of Easter (John 20.18) in the entire New Testament. Then we would owe it to this woman that the Jesus movement from the shock of the death of Jesus had visited and continued his mission. In the Gospel of Mary (Magdalene), a text preserved only in parts of the second century, makes Mary after her encounter with Jesus the disciples with the words courage: Weep not mourn and do not and do not be irresolute, for His grace is completely be with you and protect you. Rather let us praise His greatness, for He has prepared us and made a man (chapter 5, 2f).
This late text from the environment of a Jesus movement that had split from the mainstream at that time already the Christ cult is, of course, no historical reliability of the claim. He kept well but the satisfaction of the memory of the crucial role of the Magdalene in the Jesus movement immediately after his death. It also shows that the experience of tangible after his death Jesus had to be necessarily connected with the myth of the resurrection. A thought to which to pick, would be worth it.
just mentioned, the mainstream of Christ worship him and the preceding of men like Peter and James, brother of the Lord Jesus movement dominated did everything to play the role of Magdalene and her companions for the all-important "Easter shift" to download.
cited in the oldest written testimony received the Oster Paul in his First Epistle to the Corinthians (1 Cor 15.3 ff) one has found a voice system that does not require a mention of women. Now only allowed to Cephas and the Twelve, those endowed with special authority leaders, the Epiphany claim for themselves. Paul added, in James, the brother of Jesus, and five hundred brothers - no sisters - and of course their own in the series of Easter witness. Also laid down at this time is already the combination of experience of Easter and resurrection myth.
could suppress all the role of women to Mary Magdalene, because in the Easter narratives of the Gospels, which were somewhere between the year 70 (Mark) and 100 (John) its final form, seem to have traditions maintain about them which must be over the Easter confession in 1 Corinthians 15:3 ff But even the Gospels try as best they can to downplay the role of women. The proportion of women in the Easter event is primarily the fact that they discover the empty grave and get the job, the male disciples to them Briefing. In Mark, they meet Jesus at all, if you do not take into account the secondary circuit of Mark, likewise in Luke. In Matthew, there is a brief encounter on the way from the grave. Only at John, who also handled here own traditions, there is the ongoing dialogue between Mary and Jesus in the garden of the empty grave. But here was subsequently inserted a clause in the First Maria Peter over the open grave authority, and this may in the race to John go first into the empty grave. Fortunately it was preserved but that Mary first saw the Lord after his death (Jn 20.18).
Finding the critical phenomena However, only after all the male disciples instead. The empty grave but is the weakest part of all the Easter stories. First, it is doubtful that Jesus ever was given a proper burial. Then there are, in the Gospels no evidence that a deceased person was anointed for his burial yet. The story of the grave is empty because even held by many commentators for a subsequent legend. I think the grave narration for the failed attempt, the role of women in the Easter events to play down. They had found an empty grave, so what! This attempt is unsuccessful because then the long process of creation the Gospels but also the odd reference to an appearance of the Lord before the women in the final versions has been incorporated, but in particular the commitment of the Magdalene: "I have seen the Lord." (Jn 20.18).
I do not, in fact, that took place after Jesus' death row as manifestations of his disciples. I think not that such phenomena to shear large human hierarchies. I therefore consider it highly unlikely that a Peter or James, the brother also face its still very negative, are attributed to legal appearances of Jesus. But that a woman who Jesus was probably congenial, and after his death emotionally connected to him was his perceived presence after death, and drew strength from this, is an idea that appeals to me very much. I would even go further and argue that the force was at work in Jesus, after his death to Mary of Magdala went on to speak his "spirit" lived on in this woman. This, however, it became the inspiration for the orphaned Jesus movement. For me, Mary Magdalene, the true follower of Jesus.
But after Easter leave the woman who had seen the Lord, no traces in the texts that have later found entrance into the Holy Scriptures of Christianity. Neither Luke in his Acts mention, nor Paul's letters in them. The gradually changing Jesus the Christ cult movement is driven by other forces. The only movements, with the main stream of gradually fallen over the Roman Empire spreading Christianity in conflict and develop away from him to keep the memory of Mary of Magdala awake. In texts like the Gospel of Mary, the Gospel of Thomas, the Gospel of Judas or the Pistis Sophia the Magdalene appears as the special confidant of Jesus. He confides to her deep secrets about the true nature of man and the human soul, with whom he maintains intimacy. This aroused the envy and resentment of the male disciples Jesus. In particular, Peter is to their great opponent, even bitter enemies.
The historical value of these products is low. It is unlikely that owe the movements in which these texts are created, their existence in any way of Mary Magdalene. Rather, they probably have their conflicts with the main stream of Christianity projected just this woman. In it they saw the model and justification for their own way of following Jesus. But that was only possible if had until far into the second century, kept alive the memory of it that had entered the woman from Magdala after the death of their master for another way of the young Jesus movement, as it its opponents from the circle of the Twelve then prevailed.
But even in official Christianity lived on the dangerous memory of Mary Magdalene. And was found mainly in the Latin Church a brilliant way to make this troublemaker from the beginning of Christianity harmless. Lukas had demonized Mary and so she moved involuntarily in the near to Jesus, to whom the same fate had befallen. Catholic Christianity did another and turned the Magdalene a (converted) whore by her saw in the sinful woman who washed Jesus's feet with a meal with her tears and anointed with precious oil (Luke 7.36-50). Or they sat with Mary of Bethany the same, the sister had the Martha and Lazarus, whom Jesus raised from the dead. This anoint Jesus according to John's Gospel, shortly before his suffering with a meal in her house the head with precious oil (Jn 12, 1-8). In Mark, again, it is an unspeakably retarded woman who anoints Jesus the head (Mk 14.3-9). All three women at some point to merge penitent Mary Magdalene, the converted prostitute who must make up our day a remarkable career in literature and visual art.
The Magdalene also offered material for countless legends. Once she should have gone with John and the Virgin Mary to Ephesus and died there. Then again, they will be related to the Holy Grail of the Arthurian legend name. She was married to Jesus and pregnant by him. It is placed on a rudderless ship that eventually lands on the coast of southern France, where she lives as a missionary and / or hermit. In France, she brings her child into the world and Jesus' giving rise to the Merovingian dynasty, a legend that inspires to this day the fascist fantasies arch-reactionary royalists in France.
The effect of the Magdalene story is an excellent example of the return of the repressed in the Freudian sense. It is about more than just the suppression and demonization of the feminine in the official Christianity. It is important that the Incarnation of God remains incomplete, if Jesus had no women as opposite. It is by no means glamorous and sex, it's about relationship. God becomes man in the relationship and the basic pattern of human relationship is what it is the relationship of man to woman and vice versa. It would be all there. Mary Magdalene has expressed it in the sentence: "I have seen the Lord", expressed a very deep relationship. The question is whether we can "see" it to.
Korean, Japanese and Indonesian native speaker now for Porjektarbeit (about 4 days) sought. 
As part of the lecture series of the Bonn Asia Center (MC) for the summer semester 2010 with wife Marie-Christine Heinze (MA) (IOA / Dept. Islamic Studies) before. 
Sunday tour in the series "The 7 Wonders of the World" 
lecture by Stefan Weidner. 
Toldot & Tarbut - Lecture by Dr. Esther Seidel 
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lecture by Prof. em. Dr. Peter Pantzer (Emeritus Professor of Japanese Studies at the Rheinische Friedrich-Wilhelms-Universität Bonn) 
Manfred Rohde, employees at the Georg Eckert Institute for International Textbook Research in Braunschweig, is Israeli-Palestinian front textbook project, work on which the Peace Research Institute in the Middle East with the assistance of the Brunswick Institute for some years. With the help of this textbook is the story of two peoples on the basis of different narratives compared and thus offers the opportunity to learn about each others point of view. Invited are especially teachers and schools that are in exchange with Israel. 
