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抹大拉的馬利亞
[編輯首段]維基百科，自由的百科全書
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抹大拉的馬利亞（又譯為瑪利亞瑪達肋納、馬利德蓮，Mary Magdalene）在《聖經·新約》中，被描寫為耶穌的女追隨者。羅馬天主教、東正教和聖公會教會都把她作為聖人。但歷史上，對於抹大拉的馬利亞的真實性和她的事跡一直有著爭論。
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[編輯] 新約中馬利亞的事跡
耶穌周遊各城各鄉傳道時, 與他同行的除了十二個門徒以外, 還有祂所醫治的幾個婦女, 抹大拉的馬利亞就是其中的一位 (路加福音 8章:1-2節).
耶穌到處醫治趕鬼, 治好了抹大拉的馬利亞, 趕出她身上的鬼. 她信主後, 感念主恩, 奉獻自己的財物, 供給耶穌和門徒 (路8章:2-3節). 可見她有愛主之心. 所以在傳福音的救靈工作, 除神力, 人力外, 還須財力協助.
當耶穌被帶往審判時, 門徒都離開祂逃走了 (馬太福音 26章:55-56節). 主釘十架時, 環境極其惡劣, 但她跟耶穌到十字架下, 看主受苦, 斷氣, 埋葬 (馬可福音 5:37-47). 足見她有純正的信仰與跟主到底的心志, 故勇敢地在敵人面前與主親近. 主會說 「凡在人面前認我的、我在我天上的父面前、也必認他; 凡在人面前不認我的、我在我天上的父面前、也必不認他」 (太10章:32-33節)。
[編輯] 《達文西密碼》的斷言關於抹大拉的馬利亞
一些現代作家認為抹大拉·瑪麗亞是耶穌的妻子。這些作者引用諾斯底派的寫作來支持他們的論點。例如《腓力福音》的確描述抹大拉·瑪麗亞為最接近耶穌的使徒。然而，沒有任何已知的文件能夠證明她是耶穌的妻子，並且諾斯低派基本上沒有任何性別上的證明。這種親密的關係被描述為抹大拉·瑪麗亞能夠理解耶穌以及他的教導，而其他的師徒卻不能。抹大拉·瑪麗亞是在正典四福音書中出現最頻繁的女性，並且是最親近耶穌的跟隨者。
雖然難有定論，但是瑪麗亞在耶穌受難地以及在他的墳墓出現，至少和她作為妻子或寡婦的角色是一致的，儘管也有可能這是耶穌對她和他母親瑪麗亞的關心而所預備的。由於缺少當代文件，這些假設不能夠被證實，並且儘管有人認為這些想法可以接受，但是大多數的學者並不嚴肅接受它。
一個支持耶穌結婚的論點是，獨身在耶穌那個時代對於猶太男人是很罕見的。"Be fruitful and multiply"，「結果子並且去傳播」。由於這個原因，像拉比一樣去遊歷教導，對於一個沒有結婚的成年猶太人是難以想象的。
對此回擊的論點是在耶穌那個時期的猶太人是非常不同的，並且拉比真正的角色並沒有很好地被定義。直到在公元70年羅馬摧毀了第二聖廟，拉比的角色在 猶太人中才被統一。 在耶穌之前，那些不結婚的老師在艾塞尼社會中是很著名的，以及施洗者約翰也是沒有結婚。後來，大數保羅是另一個在基督徒中巡迴的不結婚的牧師。耶穌自己也 由於宗教原因而自告不婚並且拒絕結婚的義務：「因為有人是閹人，因為天國的緣故自閹。誰能承受便讓他承受吧。」（馬太福音19章17節）
關於抹大拉·瑪麗亞是耶穌的妻子的想法，由於一些偽歷史書刊例如《聖血，聖杯》（1982）以及受到這本書深遠影響的《達文西密碼》（2003）而 被普及。這些斷言在大多數學者來看都缺乏接受性。 許多書本已經試圖抨擊《達文西密碼》中的部分，例如由Richard Abanes所寫的《達文西密碼的背後》（2004）和在《耶穌研討會》中Robert M. Price的《達文西的欺騙》（2005）。
The mother of Jesus is a different Mary."Magdalene" means "of Magdala," a fishing village (modern-day Migdal) on the western shore of the Sea of Galilee in Israel. She is sometimes called "the Magdalene"... The Bible does not say she was a prostitute. All it mentions of her past is that Jesus had cast seven demons out of her... A 2003 novel and 2006 movie, The Da Vinci Code, popularized the theory that Jesus was married to Mary Magdalene, had children with her, and thus has descendants -- and that the church over the centuries has suppressed this truth... Basilicas in Vezelay and Saint-Maximin, France, both claim to house her remains.
Saints. The Oxford Dictionary of Saints. Copyright © David Hugh Farmer 1978, 1987, 1992, 1997, 2003, 2004. All rights reserved.
Mary Magdalene (1st century). This follower of Christ, ‘out of whom he had cast seven devils’, who stood by his cross, went to anoint his body at the tomb and to whom the risen Christ appeared on Easter Sunday morning, has often, but not universally in the West, been identified both with Mary the sister of Martha of Bethany and with the woman who was a sinner, who anointed Christ's feet in the house of Simon (Luke 7: 37). This identification, propounded by Gregory the Great, but now implicitly rejected by the Roman Missal, was accepted in the traditional cult of Mary Magdalene and by the artists who depicted her. Nowadays however she is considered more important for her role in telling the Apostles about Christ's Resurrection.
Legend in both East and West added apocryphal details to the simple data of the Gospels. In the East she was said to have gone to Ephesus with the Blessed Virgin and John the Apostle (of whom a later tradition made her the rejected fiancée when Christ called him); there she died and was buried; there the English Willibald saw her supposed tomb in the 8th century. In the West Vézelay claimed her relics from the 11th century, and a legend arose that she, her brother Lazarus, and her sister Martha had all evangelized Provence, where Mary lived as a hermit in the Maritime Alps before dying at Saint Maximin. In spite of immense popular support for this legend it is rejected by practically all modern scholars.
Her feast has been kept in the West since the 8th century. In art Mary Magdalene is usually represented with the emblem of a pot of ointment, or is depicted in Gospel scenes of the Passion and Resurrection. Her popularity in England is reflected in the 187 ancient dedications of churches and in her universal appearance in medieval calendars. Both Oxford and Cambridge have a College dedicated to her. A late Middle English Play of Mary Magdalene survives, which presents her both in Palestine and in Provence. Mary Magdalene is patron both of repentant sinners and of the contemplative life; this, together with her close association with Christ, explains her immense popularity through the ages. Feast: 22 July; translation, especially in the East, 4 May.
Bibliography
Click here for a list of abbreviations used in this bibliography.
- AA.SS. Iul. V (1727), 187–225
- M. J. Lagrange, ‘Jésus, a‐t‐il été oint plusieurs fois et par plusieurs femmes?’, Revue Biblique, ix (1912), 504–32; H. M. Garth, Saint Mary Magdalene in Medieval Literature (1950)
- V. Saxer, Le Culte de Marie Madeleine en Occident des origines à la fin du moyen‐âge (1959) and Le dossier vézelien de Marie Madeleine (1975)
- S. Haskins, Mary Magdalene: Myth and Metaphor (1993)
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