Saint Mary Magdalen was so called either from Magdala near Tiberias, on the west shore of Galilee, or possibly from a Talmudic expression meaning “curling women’s hair,” which the Talmud explains as of an adulteress. In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 8:2-3), where it is also said that seven devils had been cast out of her (Mark 16:9). She is next named as standing at the foot of the cross (Mark 15:40; Matthew 27:56; John 19:25; Luke 23:49). She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection. Though the Greeks distinguish the three persons, most of the Latins hold that these three were one and the same. Protestant critics, however, believe there were two, if not three, distinct persons. It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11:1), “that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the gospels.” It is the identification of Mary of Bethany with the “sinner” of Luke 7:37, which is most combatted by Protestants. It almost seems as if this reluctance to identify the “sinner” with the sister of Martha were due to a failure to grasp the full significance of the forgiveness of sin. The harmonizing tendencies of so many modern critics, too, are responsible for much of the existing confusion.
The first fact, mentioned in the Gospel relating to the question under discussion is the anointing of Christ’s feet by a woman, a “sinner” in the city (Luke 7:37-50). This belongs to the Galilean ministry, it precedes the miracle of the feeding of the five thousand and the third Passover. Immediately afterwards St. Luke describes a missionary circuit in Galilee and tells us of the women who ministered to Christ, among them being “Mary who is called Magdalen, out of whom seven devils were gone forth” (Luke 8:2); but he does not tell us that she is to be identified with the “sinner” of the previous chapter. In 10:38-42, he tells us of Christ’s visit to Martha and Mary “in a certain town”; it is impossible to identify this town, but it is clear from 9:53, that Christ had definitively left Galilee, and it is quite possible that this “town” was Bethany. This seems confirmed by the preceding parable of the good Samaritan, which must almost certainly have been spoken on the road between Jericho and Jerusalem. But here again we note that there is no suggestion of an identification of the three persons (the “sinner”, Mary Magdalen, and Mary of Bethany), and if we had only St. Luke to guide us we should certainly have no grounds for so identifying them. St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ’s feet (12; cf. Matthew 26 and Mark 14). It is remarkable that already in 11:2, St. John has spoken of Mary as “she that anointed the Lord’s feet”, he aleipsasa; It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a “sinner” in the city, had done the same. It is conceivable that St. John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the “sinner.” In the same way St. Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:7) he conceals.
If the foregoing argument holds good, Mary of Bethany and the “sinner” are one and the same. But an examination of St. John’s Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen. From St. John we learn the name of the “woman” who anointed Christ’s feet previous to the last supper. We may remark here that it seems unnecessary to hold that because St. Matthew and St. Mark say “two days before the Passover”, while St. John says “six days” there were, therefore, two distinct anointings following one another. St. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, “she hath wrought a good work upon Me . . . in pouring this ointment upon My body she hath done it for My burial . . . wheresoever this Gospel shall be preached . . . that also which she hath done shall be told for a memory of her.” Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ? Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while St. John calls her “Mary Magdalen” in 19:25, 20:1, and 20:18, he calls her simply “Mary” in 20:11 and 20:16.
In the view we have advocated the series of events forms a consistent whole; the “sinner” comes early in the ministry to seek for pardon; she is described immediately afterwards as Mary Magdalen “out of whom seven devils were gone forth”; shortly after, we find her “sitting at the Lord’s feet and hearing His words.” To the Catholic mind it all seems fitting and natural. At a later period Mary and Martha turn to “the Christ, the Son of the Living God”, and He restores to them their brother Lazarus; a short time afterwards they make Him a supper and Mary once more repeats the act she had performed when a penitent. At the Passion she stands near by; she sees Him laid in the tomb; and she is the first witness of His Resurrection–excepting always His Mother, to whom He must needs have appeared first, though the New Testament is silent on this point. In our view, then, there were two anointings of Christ’s feet–it should surely be no difficulty that St. Matthew and St. Mark speak of His head–the first (Luke 7) took place at a comparatively early date; the second, two days before the last Passover. But it was one and the same woman who performed this pious act on each occasion.
The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin Mary and there died, that her relics were transferred to Constantinople in 886 and are there preserved. Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus. However, according to a French tradition, Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence. Magdalen is said to have retired to a hill, La Sainte-Baume, near by, where she gave herself up to a life of penance for thirty years. When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin. History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens.
No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden. In 1600 the relics were placed in a sarcophagus sent by Pope Clement VIII, the head being placed in a separate vessel. In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.
INTROIT Psalm 118: 95-96
The wicked have waited for me to destroy me; I have understood Thy testimonies, O Lord: I have seen an end of all perfection: Thy commandment is exceedingly broad. (Ps. 118: 1) Blessed are the undefiled in the way: who walk in the law of the Lord. v. Glory be…etc
May we be assisted, O Lord, we beseech Thee, by the intercession of blessed Mary Magdalen for whom, moved by her prayers, Thou didst bring back her brother Lazarus, then dead for four days, alive from the grave. Who liveth and reigneth with God the Father in the unity of the Holy Ghost, God, Forever and ever. R.Amen.
EPISTLE Canticles 3: 2-5; 8, 6, 7
Lesson from the book of Wisdom. I will rise and will go about the city: in the streets and the broad ways I will seek Him Whom my soul loveth: I sought Him, and I found Him not. The watchmen who keep the city found me. Have you seen Him Whom my soul loveth? When I had a little passed by them, I found Him Whom my soul loveth; I held Him, and I will not let Him go till I bring Him into my mother’s house, and into the chamber of her that bore me. I adjure you, O daughters of Jerusalem, by the roes and harts of the fields, that you stir not up, nor wake my beloved till she please. Put me as a seal upon Thy heart, as a seal upon Thy arm; for love is strong as death, jealousy is hard as hell; the lamps thereof are lamps of fire and flames. Many waters cannot quench charity, neither can the floods drown it; if a man shall give all the substance of his house for love, he shall despise it as nothing.
GRADUAL/ALLELUIA Psalm 44: 8
Thou hast loved justice and hated iniquity. V. Therefore, God, thy God, hath anointed thee with the oil of gladness. Alleluia, alleluia. V. (Ps. 44, 5) With they comeliness and thy beauty, set out, proceed prosperously, and reign. Alleluia..
GOSPEL Luke 7: 36-50
At that time, one of the Pharisees desired Jesus to eat with him; and He went into the house of the pharisee, and sat down to meat. And behold a woman that was in the city, a sinner, when she knew that He sat at meat in the pharisee’s house, brought an alabaster box of ointment; and standing behind at His feet, she began to wash His feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment. And the pharisee, who had invited Him, seeing it, spoke within himself, saying, This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth Him, that she is a sinner. And Jesus answering, said to him, “Simon, I have somewhat to say to thee:” but he said, “Master, say it.” “A certain. creditor had two debtors, the one owed five hundred pence, and the other fifty. And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?” Simon answering, said, I suppose that he to whom he forgave most. And He said to him, “Thou hast judged rightly.” And turning to the woman, He said unto Simon, “Dost thou see this woman? I entered into thy house: thou gavest me no water for My feet; but she with tears hath washed My feet, and with her hairs hath wiped them. Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint; but she with ointment hath anointed My feet. Wherefore I say to thee, Many sins are forgiven her, because she hath loved much: but to whom less is forgiven, he loveth less.” And He said to her, “Thy sins are forgiven thee.” And they that sat at meat with Him began to say within themselves, Who is this that forgiveth sins also? And He said to the woman, “Thy faith has made thee safe; go in peace.”
OFFERTORY ANTIPHON Psalm 44: 10
The daughters of kings in thy glory: the queen stood on thy right hand in gilded clothing, surrounded with variety.
May the glorious merits of blessed Mary Magdalen, we beseech Thee, O Lord, render our gifts acceptable to Thee, as Thine only-begotten Son mercifully received the homage of the offering which she presented. Who with Thee livest and reignest, in the unity of the Holy Ghost, God Forever and ever. R.Amen.
PREFACE of the Common
It is truly meet and just, right and for our salvation that we should at all times and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God: through Christ our Lord. Through Whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the Heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with them we entreat Thee, that Thou mayest bid our voices also to be admitted, while we say in lowly praise:
COMMUNION ANTIPHON Ps. 118: 121
I have done judgment and justice, O Lord, let not the proud calumniate me; I was directed to all Thy commandments: I have hated all wicked ways.
Having received the sole remedy of salvation, Thy body and precious blood, O Lord, we beseech Thee, that, by the intercession of St. Mary Magdalen, we may be delivered from all evils. Who livest and reignest, with God the Father, in the unity of the Holy Ghost, God, For ever and ever. R. Amen.