The Gospel of Mary is an apocryphal gospel of mary magdalene free pdf discovered in 1896 in a 5th-century papyrus codex written in Sahidic Coptic. The codex Papyrus Berolinensis 8502 was purchased in Cairo by German scholar Karl Reinhardt. Jesus during his adult life”.
Papyrus Berolinensis 8502, also known as the Akhmim Codex, also contains the Apocryphon of John, the Sophia of Jesus Christ, and a summary of the Act of Peter. All four works contained in the manuscript are written in the Sahidic dialect of Coptic. L 3525 ” was in fact found by Grenfell and Hunt some time between 1897 and 1906, but only published in 1983,” by P. The two fragments were published in 1938 and 1983 respectively, and the Coptic translation was published in 1955 by Walter Till.
Most scholars agree that the original gospel was written in Greek sometime during the 2nd century. However, Hollis Professor of Divinity Karen King at Harvard Divinity School suggests that it was written during the time of Christ. The Gospel of Mary is not present in the list of apocryphal books of section five of the Decretum Gelasianum.
Scholars do not always agree which of the New Testament people named Mary is the central character of the Gospel of Mary. Some have suggested that she may be Mary the mother of Jesus.
Arguments in favor of Mary Magdalene are based on her status as a known follower of Jesus, the tradition of being the first witness of his resurrection, and her appearance in other early Christian writings. De Boer compares her role in other non-canonical texts, noting that “in the Gospel of Mary it is Peter who is opposed to Mary’s words, because she is a woman.
Peter has the same role in the Gospel of Thomas and in Pistis Sophia. In Pistis Sophia the Mary concerned is identified as Mary Magdalene.
The final scene in the Gospel of Mary may also provide evidence that Mary is indeed Mary Magdalene. Levi, in his defense of Mary and her teaching, tells Peter, “Surely the Savior knows her very well.
That is why he loved her more than us. In the Gospel of Philip, a similar statement is made about Mary Magdalene.
King also argues in favor of naming Mary Magdalene as the central figure in the Gospel of Mary. It was precisely the traditions of Mary as a woman, as an exemplary disciple, a witness to the ministry of Jesus, a visionary of the glorified Jesus, and someone traditionally in contest with Peter, that made her the only figure who could play all the roles required to convey the messages and meanings of the Gospel of Mary. The most complete text of the Gospel of Mary is contained in Berolinensis 8502, but even so, it is missing six manuscript pages at the beginning of the document and four manuscript pages in the middle.