John #13

Apologies for the late posting of these next two Bible Study Summaries, both of which have a resurrection theme. Peace, Linda

As well as the Gospel and letters of John this Bible study uses the book “Written that you may believe: Encountering Jesus in the fourth Gospel” by Sandra M. Schneiders (2003) Crossroad Publishing Co. New York, NY.

Background reading to study # 13- Written that you may believe chapter 13 -14.

The Gospel of John #13 – Mary Magdalene 08.19.10

Mary Magdalene is the foundational witness in the Gospel of John. Mary Magdalene is not mentioned by name before the crucifixion scene in 19:25. In John she is the sole first witness of the resurrection. In Matthew and Mark she is one of the women who go to the empty tomb, and in Matthew one of a group who see the Risen Jesus (28:8-10) but in John she is the first and only witness. (The longer ending in Mark echoes and seems to get its information from John.) This also contrasts with the account written by Paul in 1 Cor 15:3-8. This is a report of the resurrection that Paul received - a report of the tradition that dates from about three or four years after the death of Jesus. It is a very primitive narrative. In this Jesus appears first to Cephas (Peter) then to the Twelve, then to more than five hundred “adelphoi” – translated either as “brothers” or “brothers and sisters”. In this account the foundational witness is to men recognized as the officials of the church.

The Gospels of Matthew, Mark (longer ending) and John represent a different tradition that goes against the official version. (Luke has the two disciples walking to Emmaus as the first witnesses – though on their return they hear that Jesus has already appeared to Peter. In this Luke belongs to the tradition that accepts the primacy of Peter). The fact that an alternative, and counterintuitive version even exists in the tradition gives it credence. It is just so unlikely that such an account, centering on women, would have been created by design. It is therefore more likely to be true.

John boils it down to one woman thus radicalizing the Matthew tradition. Like other figures in John, Mary Magdalene is a person with whom the reader can identify and whose story brings us into relationship with Jesus. So Mary Magdalene is both a named historical figure who also has a paradigmatic role. The primary purpose of the Gospel is to achieve this relationship– it is “written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (Jn 20:31). The author is interested in leading the reader to a point of connection. John’s account is not an official formula like Paul’s – rather it ends with a relationship. For John relationship trumps authority.

In Jn 20:11-18 Jesus finds Mary Magdalene grieving and in distress compounded by thoughts that his body has been desecrated. He asks her “Whom are you looking for?” This evokes the call of the disciples in Jn 1:38 “What are you looking for?” The disciples in chapter one address him as “Rabbi” (1:38). When Jesus speaks Mary’s name she replies “Rabbouni” which means dear teacher – a relational term of affection. This also echoes chapter 10 when Jesus, as shepherd to his flock, calls each of his sheep by name.

Literary evidence points to a rivalry between Mary Magdalene and Peter as primary witness. Many of the Gnostic gospels, for example, display this rivalry. In part their rejection by orthodoxy can be attributed to this. The Magdalene strand was not suppressed completely and has been preserved in Matthew, Mark and most particularly by John. This is important for the church today as the sacred order is collapsing around us. Both Catholic and Protestant churches have adopted the male, hierarchical, Petrine tradition (even those with women ministers). The Magdalene foundational witness is feminine, non-legal, non-hierarchical and relational. It points not to Peter (hierarchy), not even to faith, but relationship of love as the new primordial foundation.

Unlike the Synoptics, John’s Gospel does not have a glorious resurrection or ascension passage. For John Jesus’ passion and death is his glorification. Resurrection is not a dramatic reversal or divine vindication, but a communication of the glorification that has already taken place. The resurrection appearances explore through the disciples’ encounters the effect and meaning of Jesus’ glorification. Jesus says “I am the resurrection and the life” not “I am the resurrected one”. His glory is the possibility that we might enter into resurrected life through relationship with him.

In Jn 20:11 it is till dark, painting a predawn obscurity. The tomb is placed in a garden by John, and Jesus is mistaken as the gardener. This evokes the Garden of Eden and the image of a new creation. Mary peers into the tomb. This verb is used just three times in the New Testament – twice in John and the third time by Luke in a passage probably borrowed from John. It is the same word used in the Septuagint Song of Songs to describe the action of the lover who peers into the window searching for her beloved. (Song of Songs2:9). The garden backdrop and the peering evoke the Song of Songs – a hymn of the covenant love between Israel and YHWH which was read at the Passover. The Song of Songs is secular erotic love poetry which at the time of Jesus had been validated as part of the tradition. It was recognized as an allegory of the love relationship between God and his people.

Mary Magdalene (the beloved) searches for her lover. Earlier, in the same chapter, the Beloved Disciple also peered in the tomb (same verb) looking for Jesus. Jesus is the lover who has given himself completely. The story seeks to rebuild the relationship lost in Eden. Mary Magdalene as “woman” becomes a paradigm for the Johannine community, the church, the new people of God who are seeking this relationship.

In v. 17 Jesus says “Do not hold on to me, because I have not yet ascended to my Father. But go to my brothers and say to them ‘I am ascending to my Father and your Father, to my God and your God’”. This has traditionally been interpreted as Jesus not wanting Mary to touch him because he is in some mystical place between this world and the next and he does not want her to interfere with his leaving the physical realm. This dualist understanding does not fit with Johannine theology which understands Jesus as already glorified through his crucifixion. He has not yet ascended because the fullness of his glorification is realized only when everyone has been told about it. Mary Magdalene is the primordial witness to this new intensity of relationship, but it cannot remain exclusive to her. The discovery of how to love must be shared. The prohibition is against making an exclusive relationship – go and tell my brothers and sisters! The discovery of how to be a true lover must be shared. The full realization of his glory comes through all people entering into a love relationship with Jesus. (See Jn 17:10 “All mine are yours and yours are mine; and I have been glorified in them” and Jn 12:32 “And I, when I am lifted up from the earth, I will draw all people to myself.”)

Mary is told to deliver a message to the disciples – now siblings with Jesus. The quotation marks added by modern editors seem to give Mary the role of secretary. “Say to them ‘I am ascending to my Father and your Father, to my God and your God’ ” makes it seem as though Jesus is referring to the Father and God of his brothers alone. If these quotation marks are removed (they would not have existed in the Greek) then the God and Father belong to Mary and the disciples collectively and the message relates first to her. Jesus uses the present tense “I am ascending”. He is still ascending to his Father. Until the whole world accepts Jesus and enters into this relationship modeled by Mary his ascension is not complete.