The name Mary is the Greek form of the Hebrew name Miriam or Marianne. It can mean wise woman or lady. It was used many times in the New Testament so it was apparently a popular name during that time. The focus of this blog will be on Mary the mother of Jesus and Mary Magdalene. How they are written about in scripture and how they are portrayed in films.
Gospel Scriptural References
The four Gospels (Matthew, Mark, Luke and John) are the main sources of information that the Christian church has on the life or history of Jesus. There are theological disagreements on the historical accuracy of the Gospels since they were written by humans and ascribed as factual wittings of events. There is also debate on whether the ascribed writers were actual disciples or just attributed to these individuals, especially since these were oral stories that had been passed down in the church until they were written down fifty to seventy years after Christ death and resurrection. There is a belief that each of the Gospels where written to different audiences, giving a specific focus to different genres.
Even given all these factors, the Gospels not only mention many women but also give them prominent roles is extraordinary. Especially in a cultural period that women were seen less important than even slaves. Jewish men thanked God daily that they were not born as women. Greek philosophy was admired during that time. The Greek theory of dualism was fluent where everything had an equal and opposite other, negative and positive, women were placed in the negative category.
As the Gospels are our main source for knowledge of the life of Jesus, Christians use this as the litmus test for any other outside portrayal. So we begin our look at these two Marys in the parallel Gospels.
Mary the mother of Jesus
The book of Matthew begins with the birth of Jesus and the importance of Jesus’ mother Mary. Mary is throughout the beginning of the book of the Matthew 1-2. She is the mentioned as Jesus’ mother and Jesus’ other siblings in Matthew 13:55. Matthew then mentions Mary the mother of Jesus at the end of the book were she is present at the crucifixion and resurrection.
In Mark, Mary is mentioned in 6:3 to be Jesus mother and Jesus’ brother and sisters. She is then mentioned in Mark 15-16 at the crucifixion and resurrection. Mark is the shortest of all the Gospels.
In Luke, the book is more comprehensive in the story of Jesus’ life. Luke 1-2 is full of detailed information on Mary and Joseph’s call to be the parents of Jesus the Christ. This is where the connection of Mary and Elizabeth the mother of John the Baptist is told. Mary song is also detailed. The story that Jesus is taken to the temple and how not only Jesus is prophesized over but Mary too. Again, in chapter 24 Mary and women are at the resurrection and told the remaining disciples.
In John, Mary is fist mentioned at a wedding in John 2:1-11 that both she and Jesus attend; where she asks him to turn water into wine. This gives Mary and Jesus’ relations a different dynamic as maybe a center of her family and is respected by her adult son. She is then not mentioned again until John 19 and 20 when she is at the cross with other women and at the resurrection.
Mary Magdalene
Since there are many Marys that are mentioned in the Bible, we will only note the scriptures refer to Mary Magdalene, meaning that she was from the town/village of Magdala on the western side of the Sea of Galilee. This would be done to help narrow what Mary was associated to particular acts.
There are very few references to Mary Magdalene in scriptures. Many times, she is joined with Mary the mother of Jesus and other women. This would seem appropriate since women being alone with a man or men would be inappropriate outside of their family. She is also referred to as a financial supporter of Jesus and his disciples. She may have been looked at as a leader of the group of following women.
In Matthew and Mark, Mary Magdalene is not mentioned until she is at the crucifixion and resurrection of Jesus with other women, Matthew 27:56; Matthew 2761; 28:1; Mark 15:40; 15:47; 16:1, 9.
In Luke 8:1-3 Mary Magdalene is the only time defined as possessed by demons~
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.(NRSV)
Again she is indicated as being at the cross and resurrection with the other women, Luke 24:10.
In the book of John Mary Magdalene is referred to by name at the crucifixion in John 19. She then is also at the resurrection and could be considered the first missionary. She meets the risen Jesus and runs to tell the disciples of the resurrected Jesus, John 20:1-18.
Film Representations of Mary the Mother of Jesus and Mary Magdalene
This is where as a Christian if we were presented with only a cinema-graphic picture of these women we may be very confused with the written events in scripture. We do recognize that in writing many things are left out. Even in the Gospel of John 21: 25 he acknowledges this, “But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written.” (NRSV)
So we have to come to viewing films of the life of Jesus as not final authority but recognize it as an entertainment medium. Many times directors and writers will reinvent scenes of characters to fit their own creative view or increase cinematic drama.
Looking at three of the films that we have seen this semester let us see how these Marys have been portrayed.
King of Kings 1927
In this film, a silent film, the portrayal of Mary the Mother of Jesus is seen as virginal and holy. I am not sure that she is not in a scene that does not also have dove flying around. Her dress is very conservative, covered from head to toe. She seems to have a calming presence about her at all times. She is shown in other scenes with Jesus and his disciples that are not present in scriptures. Yet, as a women and the mother of God she is still portrayed in the background, but more holy than others women. She also is represented as having some female camaraderie with Mary Magdalene after her conversion as a follower of Jesus. This Mary has the alluded essences of what many would associate with the Mary of Catholicism.
Mary Magdalene in this film is portrayed so uniquely that I knew I needed to use this film as one of my examples. The film begins with Mary Magdalene as a main figure. She is portrayed as a well to do concubine associated with Judas Iscariot. She is scantily clad, for me surprisingly for this dated film, with heavy makeup and jewelry. She has her own entourage and servants, portrayed as wealthy and a concubine to many famous individuals. She has been given numerous gifts, even a set of zebras she uses for horses. She goes to seek out her wayward suitor Judas who is now following Jesus. She is appalled at being left. When she meets Jesus, she tries to sway him but just his presence affects her so that she begins to change. In a dramatic scene is exercised of seven demons, during which time she is changed. Her hair, clothes and jewels are transformed into a more conservative manner. This is the only movie we watched that actual had the scene of her healing, the only factual reference to her ailment in scripture. Mary Magdalene in now one of Jesus’ troupe and is seen with Mary Jesus’ mother and other women through the film.
Jesus of Montreal 1989
This foreign film is a more modern portrayal of Jesus. It is a little harder to associate who is who in the film because of this. The film is a portrayal of a reenacting of the passion play for a Catholic church. The ‘Jesus’ character, Daniel in the movie, is asked to gather a group of actors to freshen up the old rendition of the play. There is no mother of Jesus in this film but there is a mother figure, who has a young daughter. She portrays this in the friendship of the actors outside of the actual play rendition. This mother is nowhere near perfect as she is having a sexual relationship with the priest in the film. Yet, when the rest of the groups is around, she is the figure that makes sure they eat, is comfortable and is the caring mother character. She also builds a friendship with all the actors and they gather at her home, some evening living there. When the Jesus actor dies, she is there caring for him with the Mary Magdalene character. Even in the end, she is there to encourage carrying on his legacy of truth and justice.
The character that portrays the Mary Magdalene type is Mireille. Mary Magdalene is again portrayed as a sex object. She is an actress that does scantily clad rolls and is sexually involved with her director. The ‘Jesus’ character saves her from this to play in the Passion play. She moves in with the group and the mother figures home. She is called by Jesus (Daniel) to change her way of life and not to compromise herself. There remains a hint that she had some type of attraction to ‘Jesus’ more that platonic but nothing develops in the movie. She becomes friends with the mother character and is there at Jesus’ (Daniel’s) death. Her life as with all the actors or followers of Daniel is change by their experience, not only from the play but also from their friendship.
The Passion of the Christ 2004
As many know this film by Mel Gibson focuses on the last twelve hours of Jesus’ life yet has sprinkled throughout clips of previous events of his life. With Gibson being a Catholic, it is not surprising to see Mary Jesus’ mother as portrayed in a holy perfect light. She seems to be even dressed as a nun throughout the film. She is humble throughout and always in the background with Jesus and his disciples. She is portrayed as a loving mother supporting her son, knowing where his life will lead, to the cross. Yet, there is a wonderful scene of camaraderie with mother and son where he is building a table and she calls him to wash and eat. In the end, she is always there even watching the brutal scenes of his beating, even on hands and knees wiping up his splatter blood. She runs through the street with the disciple John and Mary Magdalene to follow Jesus to the cross. She never leaves his side. They watch his crucifixion, death and burial. The Marys both go to the find to Jesus is risen. She is a devoted mother to the end. One that really cannot compare to anyone human today. No mother I know could mental stand to see such horror happen to their child. This Mary has something more. Some type of superhuman ability to stand this atrocity.
Mary Magdalene is a staunch follower of Jesus and friend to Mary his mother. Here she is portrayed in roles that were not ascribed to her in scripture. An adulterous and the women with the alabaster jar of oil to wash Jesus’ feet. As a follower of Jesus, her clothes and actions become more subdued. She is now a dedicated disciple of Jesus and is seen with His mother throughout his final hours.
Women seem to be more prominent in the film if nothing but as supporters and staunch followers even when many of the disciples deserted Jesus.
Conclusion
Most of the films we have watched have taken cinematic license when portraying many of the scenes in the films compared to the scriptural writings. Yet, it seems that the most dramatic license taken is with the character of Mary Magdalene. She is portrayed as an adulterous woman in almost every film even thought scriptures never say this about her.
As filmgoers, we are to always recognize first and for most, these films are for entertainment value and made for economic profit. If one is seeking personal theological enlightenment, one needs to turn back to the scripture and prayer.
Gospel Scriptural References
The four Gospels (Matthew, Mark, Luke and John) are the main sources of information that the Christian church has on the life or history of Jesus. There are theological disagreements on the historical accuracy of the Gospels since they were written by humans and ascribed as factual wittings of events. There is also debate on whether the ascribed writers were actual disciples or just attributed to these individuals, especially since these were oral stories that had been passed down in the church until they were written down fifty to seventy years after Christ death and resurrection. There is a belief that each of the Gospels where written to different audiences, giving a specific focus to different genres.
Even given all these factors, the Gospels not only mention many women but also give them prominent roles is extraordinary. Especially in a cultural period that women were seen less important than even slaves. Jewish men thanked God daily that they were not born as women. Greek philosophy was admired during that time. The Greek theory of dualism was fluent where everything had an equal and opposite other, negative and positive, women were placed in the negative category.
As the Gospels are our main source for knowledge of the life of Jesus, Christians use this as the litmus test for any other outside portrayal. So we begin our look at these two Marys in the parallel Gospels.
Mary the mother of Jesus
The book of Matthew begins with the birth of Jesus and the importance of Jesus’ mother Mary. Mary is throughout the beginning of the book of the Matthew 1-2. She is the mentioned as Jesus’ mother and Jesus’ other siblings in Matthew 13:55. Matthew then mentions Mary the mother of Jesus at the end of the book were she is present at the crucifixion and resurrection.
In Mark, Mary is mentioned in 6:3 to be Jesus mother and Jesus’ brother and sisters. She is then mentioned in Mark 15-16 at the crucifixion and resurrection. Mark is the shortest of all the Gospels.
In Luke, the book is more comprehensive in the story of Jesus’ life. Luke 1-2 is full of detailed information on Mary and Joseph’s call to be the parents of Jesus the Christ. This is where the connection of Mary and Elizabeth the mother of John the Baptist is told. Mary song is also detailed. The story that Jesus is taken to the temple and how not only Jesus is prophesized over but Mary too. Again, in chapter 24 Mary and women are at the resurrection and told the remaining disciples.
In John, Mary is fist mentioned at a wedding in John 2:1-11 that both she and Jesus attend; where she asks him to turn water into wine. This gives Mary and Jesus’ relations a different dynamic as maybe a center of her family and is respected by her adult son. She is then not mentioned again until John 19 and 20 when she is at the cross with other women and at the resurrection.
Mary Magdalene
Since there are many Marys that are mentioned in the Bible, we will only note the scriptures refer to Mary Magdalene, meaning that she was from the town/village of Magdala on the western side of the Sea of Galilee. This would be done to help narrow what Mary was associated to particular acts.
There are very few references to Mary Magdalene in scriptures. Many times, she is joined with Mary the mother of Jesus and other women. This would seem appropriate since women being alone with a man or men would be inappropriate outside of their family. She is also referred to as a financial supporter of Jesus and his disciples. She may have been looked at as a leader of the group of following women.
In Matthew and Mark, Mary Magdalene is not mentioned until she is at the crucifixion and resurrection of Jesus with other women, Matthew 27:56; Matthew 2761; 28:1; Mark 15:40; 15:47; 16:1, 9.
In Luke 8:1-3 Mary Magdalene is the only time defined as possessed by demons~
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.(NRSV)
Again she is indicated as being at the cross and resurrection with the other women, Luke 24:10.
In the book of John Mary Magdalene is referred to by name at the crucifixion in John 19. She then is also at the resurrection and could be considered the first missionary. She meets the risen Jesus and runs to tell the disciples of the resurrected Jesus, John 20:1-18.
Film Representations of Mary the Mother of Jesus and Mary Magdalene
This is where as a Christian if we were presented with only a cinema-graphic picture of these women we may be very confused with the written events in scripture. We do recognize that in writing many things are left out. Even in the Gospel of John 21: 25 he acknowledges this, “But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written.” (NRSV)
So we have to come to viewing films of the life of Jesus as not final authority but recognize it as an entertainment medium. Many times directors and writers will reinvent scenes of characters to fit their own creative view or increase cinematic drama.
Looking at three of the films that we have seen this semester let us see how these Marys have been portrayed.
King of Kings 1927
In this film, a silent film, the portrayal of Mary the Mother of Jesus is seen as virginal and holy. I am not sure that she is not in a scene that does not also have dove flying around. Her dress is very conservative, covered from head to toe. She seems to have a calming presence about her at all times. She is shown in other scenes with Jesus and his disciples that are not present in scriptures. Yet, as a women and the mother of God she is still portrayed in the background, but more holy than others women. She also is represented as having some female camaraderie with Mary Magdalene after her conversion as a follower of Jesus. This Mary has the alluded essences of what many would associate with the Mary of Catholicism.
Mary Magdalene in this film is portrayed so uniquely that I knew I needed to use this film as one of my examples. The film begins with Mary Magdalene as a main figure. She is portrayed as a well to do concubine associated with Judas Iscariot. She is scantily clad, for me surprisingly for this dated film, with heavy makeup and jewelry. She has her own entourage and servants, portrayed as wealthy and a concubine to many famous individuals. She has been given numerous gifts, even a set of zebras she uses for horses. She goes to seek out her wayward suitor Judas who is now following Jesus. She is appalled at being left. When she meets Jesus, she tries to sway him but just his presence affects her so that she begins to change. In a dramatic scene is exercised of seven demons, during which time she is changed. Her hair, clothes and jewels are transformed into a more conservative manner. This is the only movie we watched that actual had the scene of her healing, the only factual reference to her ailment in scripture. Mary Magdalene in now one of Jesus’ troupe and is seen with Mary Jesus’ mother and other women through the film.
Jesus of Montreal 1989
This foreign film is a more modern portrayal of Jesus. It is a little harder to associate who is who in the film because of this. The film is a portrayal of a reenacting of the passion play for a Catholic church. The ‘Jesus’ character, Daniel in the movie, is asked to gather a group of actors to freshen up the old rendition of the play. There is no mother of Jesus in this film but there is a mother figure, who has a young daughter. She portrays this in the friendship of the actors outside of the actual play rendition. This mother is nowhere near perfect as she is having a sexual relationship with the priest in the film. Yet, when the rest of the groups is around, she is the figure that makes sure they eat, is comfortable and is the caring mother character. She also builds a friendship with all the actors and they gather at her home, some evening living there. When the Jesus actor dies, she is there caring for him with the Mary Magdalene character. Even in the end, she is there to encourage carrying on his legacy of truth and justice.
The character that portrays the Mary Magdalene type is Mireille. Mary Magdalene is again portrayed as a sex object. She is an actress that does scantily clad rolls and is sexually involved with her director. The ‘Jesus’ character saves her from this to play in the Passion play. She moves in with the group and the mother figures home. She is called by Jesus (Daniel) to change her way of life and not to compromise herself. There remains a hint that she had some type of attraction to ‘Jesus’ more that platonic but nothing develops in the movie. She becomes friends with the mother character and is there at Jesus’ (Daniel’s) death. Her life as with all the actors or followers of Daniel is change by their experience, not only from the play but also from their friendship.
The Passion of the Christ 2004
As many know this film by Mel Gibson focuses on the last twelve hours of Jesus’ life yet has sprinkled throughout clips of previous events of his life. With Gibson being a Catholic, it is not surprising to see Mary Jesus’ mother as portrayed in a holy perfect light. She seems to be even dressed as a nun throughout the film. She is humble throughout and always in the background with Jesus and his disciples. She is portrayed as a loving mother supporting her son, knowing where his life will lead, to the cross. Yet, there is a wonderful scene of camaraderie with mother and son where he is building a table and she calls him to wash and eat. In the end, she is always there even watching the brutal scenes of his beating, even on hands and knees wiping up his splatter blood. She runs through the street with the disciple John and Mary Magdalene to follow Jesus to the cross. She never leaves his side. They watch his crucifixion, death and burial. The Marys both go to the find to Jesus is risen. She is a devoted mother to the end. One that really cannot compare to anyone human today. No mother I know could mental stand to see such horror happen to their child. This Mary has something more. Some type of superhuman ability to stand this atrocity.
Mary Magdalene is a staunch follower of Jesus and friend to Mary his mother. Here she is portrayed in roles that were not ascribed to her in scripture. An adulterous and the women with the alabaster jar of oil to wash Jesus’ feet. As a follower of Jesus, her clothes and actions become more subdued. She is now a dedicated disciple of Jesus and is seen with His mother throughout his final hours.
Women seem to be more prominent in the film if nothing but as supporters and staunch followers even when many of the disciples deserted Jesus.
Conclusion
Most of the films we have watched have taken cinematic license when portraying many of the scenes in the films compared to the scriptural writings. Yet, it seems that the most dramatic license taken is with the character of Mary Magdalene. She is portrayed as an adulterous woman in almost every film even thought scriptures never say this about her.
As filmgoers, we are to always recognize first and for most, these films are for entertainment value and made for economic profit. If one is seeking personal theological enlightenment, one needs to turn back to the scripture and prayer.
As you stated in your conclusion "Mary Magdalene is often portrayed as an adulterous woman in almost every film even though scriptures never say this about her".
ReplyDeleteI have found this representation of Mary to be disturbing. In an attempt to show us the character of Mary, filmmakers actually end up contradicting what the gospel says Mary Magdalene. How is it possible for Mary to have two separate encounters with Christ and experience two different healings? In the Bible, Mary Magdalene is cured from seven spirits in Luke 8:2 which states “Mary called Magdalene from whom seven demons had gone out”. The adulterous woman Mary has sometimes been depicted as her story can be found in John 8: 3-11. Here we see two different stories of two different women. One has a name and the other doesn’t but they both experience the healing power of Jesus.
If scripture tells us these women are different,
why do some filmmakers say they are the same person?