The NT mentions her just twelve times. But they are central to the story of Jesus. Many of the ideas we have are merely myths.
The myth that Mary was a prostitute comes from a story in Luke 7, about a sinner woman comes into Simon's banquet. The story itself is certainly quite scandalous, especially in Jesus' response to the woman. The Bible itself never names this woman. None of the gospel accounts identify this woman as Mary Magdalene. The identification occurs with Pope Gregory V (The Great) when he gives a homily in which he conflates Mary with the sinner woman, a result of poor scholarship. By this time, Christian tradition had developed to where various stories could be blended together.
What the Bible tells us about Mary Magdalene is that she was possessed by seven demons. Many of the gospel stories occur in NW shore of the Sea of Galilee. One of the cities in the area is Magdala. (Here, Ben Witherington describes how Jesus supposedly performed exorcisms: by demanding the demons name themselves and then casting them out. This seems like an interpolation, rather than what is actually found in scripture. In a few (just one?) cases Jesus asks for the demons' names. In all other cases, Jesus simply commands them to leave.) Dramatization of Mary's exorcism. What were the demons? We don't know. A mental health issue? Depression? Whatever the case, she becomes one of the devoted women followers of Jesus.
Jesus had a very inclusive movement. He included many who would have been rejected by the social norms of society. It was unusual for unmarried women to leave their home and follow an itinerant rabbi. She supported Jesus financially. She may have owned a fishing business which provided her with the funds to do so. Luke describes "many women" who supported and followed Jesus as disciples. (Candida Moss suggests that because Mary controlled some of the money supply, that gave her unique and privileged access to Jesus.)
In 1945 a discovery is made in Egypt: thirteen ancient Christian texts. (And we get Elaine Pagels commenting.) These extra-canonical texts suggest a different role for Mary than the canonical gospels suggest.
The Gospel of Thomas suggest a different relationships between Mary and Jesus, and with Peter and Jesus. Here Peter demands Jesus dismiss Mary because she is a woman.
The Gospel of Philip suggest Jesus and Mary were romantically involved. (Here commentators suggest that early Christian missionaries were married, Rabbi Joshua Garroway suggests it was likely that as as proper Jewish man Jesus was married, Candida Moss does not say Jesus was married but suggests implications if he was.) In this text it states Mary was Jesus' consort, that Jesus loved Mary more than the other disciples, and Jesus kisses Mary but the text is missing as to what precisely what this kiss involved. (Pagels mentions Dan Brown's Da Vinci Code and its fanciful extrapolation to a romantic kiss.)
There is no reliable extra-biblical evidence of Jesus' romantic involvement with Mary, or that she was his wife. What it does is confirm the gospel's portrayal of Mary Magdalene as somehow having a special place in Jesus' circle of disciples. What the extra-biblical portrayals are consistent in is the tension between Mary and Peter. This suggests there is some kernel of historical truth, but what exactly that might be is lost to us.
What we do know from the gospels is that Mary was one of the few followers that was with Jesus all the way through the trial and crucifixion. Dramatization of Palm Sunday and Last Supper. The women are not present at the Last Supper (or at least they are not mentioned in any of the gospel accounts as being present) because (Tim Gray suggests) Jesus wanted to protect them from the potential violence that would be part of his betrayal and arrest. Dramatization of Jesus carrying the cross. Pagels suggest the men fled because they could have been arrested as co-insurrectionists.
The women hear what has happened and they are the ones who come to be with Jesus through the crucifixion. The women show courage and faithfulness that eludes the men. Mary does the one thing she is still able to do for Jesus - be with him in his suffering. She exemplifies the ministry of presence.
Removal of the body and burial. Mary goes to the tomb after the Sabbath. Her devotion compels her to perform one more act of love. Mary does not know what has happened. Peter and John rush to the tomb. Mary returns to the tomb and sees what she thinks is a gardener.
After the Resurrection, Mary Magdalene is the first witness of the risen Jesus. For a short period, she is the sole member of the new church. And then Mary disappears from the pages of Christian history.
Peter emerges as the leader of the new church. And Mary's importance fades away.
In 1896 a German scholar purchases an ancient book, The Gospel of Mary. Does this work shed any light on what might have happened to Mary? Many of the pages are missing. It picks up after the resurrection with her telling Peter about it. In this gospel she is depicted as teacher and authority. This troubles the male disciples. Peter resents this and an open argument ensues. This is a battle for who is best fit to carry on the gospel. This gospel shows Mary finding an equal footing with the male disciples. But is this tale true? Even if it cannot be taken as historical truth, what we can see is that the early church was troubled by the questions of leadership and gender.
Myths and legends have given us a picture of a young, attractive Mary Magdalene. But what if this wasn't the case? She could just as easily have been an older, successful, independent businesswoman who in her later years is now focusing on a spiritual quest. Maybe she didn't live very long after the resurrection.
Thus on Easter Sunday this series ends with a topic central to the Resurrection: its first witness, Mary Magdalene. This episode examined a number of the myths and legends around this character, and showed what the Bible itself says about her. It looked at a number of the extra-canonical Christian texts that portray her and the male disciples differently than do the gospels. While none of these texts can be used as proof of a particular relationship between Mary and Jesus, and between Mary and the rest of the male disciples, their consistency points toward questions and controversies within the early Christian church that may have prompted the writing of these "gospel" texts. The controversy was probably around the issue of women in church leadership. The strong probability that there was controversy is evidence that in the early church, women did hold positions of leadership and authority -- something that would have run counter to cultural norms and likely raised questions about the respectability of Christianity. Thus I don't find it surprising that as Christianity sought acceptance and respectability in the Empire, it would want to shed its women leaders.
There were some points in this episode that I questioned, but overall it presented a decent overview of Mary Magdalene and some of the “Gnostic gospels” on which some of the her legends are based. The most intriguing is what this program reveals right at the end: that Mary might have been an older woman with a lifetime of business success that gives her the ability to leave her home and direct involvement in her business, to follow and support Jesus.
Overall I think the series did a fairly decent job of taking some of the popular “icons” in recent Christian thought and examine what history and science tells us, and to separate fanciful conjectures from what could be true. What this series did was describe the development of early Christianity through the relics and legends that developed during those years. The history of Christianity is just as important as the gospel texts, because it is through traditions (formal and informal) that each of us interprets the gospel texts. None of us come to it free of biases and baggage. This series helps explore some of them.
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