Tag Archives: Jesus

Mary Magdalene – A Woman Whom Scripture Calls by Name

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Today, July 22, is the Feast of Mary Magdalene – true friend and loyal leader

Mary Magdalene: Apostle

A Woman Whom Scripture Calls by Name

“If I were pressed to say why I love him,” Montaigne wrote of his deceased friend Etienne de Boetie, “I feel my only reply could be, ‘Because it was he, because it was I.’” Friendship, real friendship, in other words, is the blurring of two souls into one where it was thought two had been. No price exacted. No interest paid.

Friendship is the linking of stories. It is a spiritual act, not a social one. It is the finding of the remainder of the self. It is knowing a person before you even meet them. I am not so sure, then, that we so much find a friend as it is that friendship, the deathless search of the soul for itself, finds us. Then the memory of Mary Magdalene becomes clear, becomes the bellwether of the real relationship.

Mary Magdalene is the woman whom Scripture calls by name in a time when women were seldom named in public documents at all. She is, in fact, named fourteen times—more than any other woman in the New Testament except Mary of Nazareth, the mother of Jesus, herself. She is clearly a very important, and apparently a very wealthy woman. Most of all, she understood who Jesus was long before anyone else did and she supported him in his wild, free ranging, revolutionary approach to life and state and synagogue. She was, it seems, the leader of a group of women who “supported Jesus out of their own resources.” And she never left his side for the rest of his life.

She was there at the beginning of the ministry. And she was there at the end. She was there when they were following him in cheering throngs. And she was there when they were taking his entire life, dashing it against the stone of synagogue and state, turning on him, jeering at him, shouting for his death, standing by while soldiers poked and prodded him to ignominy. She tended his grave and shouted his dying glory and clung to his soul. She knew him and she did not flinch from the knowing.

The Magdalene factor in friendship is the ability to know everything there is to know about a person, to celebrate their fortunes, to weather their straits, to chance their enemies, to accompany them in their pain and to be faithful to the end, whatever its glory, whatever its grief. The Magdalene factor is intimacy, that unshakeable immersion in the life of the other to the peak of ecstasy, to the depths of hell.

—from The Friendship of Women by Joan Chittister (BlueBridge)

joanchittister.org/books-page/friendship-women-hidden-tradition

The Spirit Is for All

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The Center for Action and Contemplation provides another message of diversity and inclusion. Check out the excerpts from their message below and the two contributing authors as well.

The Spirit Is for All

Thursday, May 23, 2024 at cac.org/daily-meditations/the-spirit-is-for-all/

Author Lisa Sharon Harper describes the diversity of the early church: 

At Pentecost, the Holy Spirit rushed in and caused all those present to speak in languages that were not their own. Each person understood the others…. God established the confusion between languages at the Tower of Babel (see Genesis 11). At Pentecost, God brought the languages together, but not in the way we would imagine. God did not unite the world under one imperial language. Rather, the power of God made it possible to have unity in the midst of diversity. God made it possible for people to speak languages that were not their own and to understand one another.    

In other words, all the cultural, economic, and gender barriers between them were broken down. [1]   

Theologian Luke Powery names how the Holy Spirit’s presence is given for all, not just some:  

No human voice or body is denied the presence and fire of God. Humans, regardless of ethnicity or race, speak a multiplicity of languages to reveal the diversity of God from the beginning, which is the vision of the end….  

Pentecost… creates a new world. It is a new creation ignited by the Spirit. The Spirit may be “unsought” or “unwanted” but is “intent on making all things new.” [3] This includes new flesh, a new body for the people of God. [4] 

References:  
[1] Lisa Sharon Harper, The Very Good Gospel: How Everything Wrong Can Be Made Right (New York: Waterbrook, 2016), 183–184.   

[2] Zora Neale Hurston, The Sanctified Church (Berkeley, CA: Turtle Island, 1981), 91. 

[3] Stanley Hauerwas and William H. Willimon, The Holy Spirit (Nashville, TN: Abingdon Press, 2015), 35.  

[4] Luke A. Powery, Becoming Human: The Holy Spirit and the Rhetoric of Race (Louisville, KY: Westminster John Knox Press, 2022), 70–71, 73, 75. 

lisasharonharper.com/about-lisa/

chapel.duke.edu/staff/rev-dr-luke-powery

May 10 – Purity Is Not Holiness

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Here’s another Richard Rohr’s Daily Meditation repost (from https://cac.org/daily-meditations/). It’s a beautiful reminder, similar to a message from the Bhagavad Gita, that divine DNA is in all of us and that love and life are messy.

Purity Is Not Holiness

Pastor and public theologian Nadia Bolz-Weber describes how emphasizing “purity” leads us away from holiness:  

Our purity systems, even those established with the best of intentions, do not make us holy. They only create insiders and outsiders. They are mechanisms for delivering our drug of choice: self-righteousness, as juice from the fruit of the tree of knowledge of good and evil runs down our chins. And these purity systems affect far more than our relationship to sex and booze: they show up in political ideology, in the way people shame each other on social media, in the way we obsess about “eating clean.” Purity most often leads to pride or to despair, not holiness. Because holiness is about union with, and purity is about separation from….  

To connect to the holy is to access the deepest, juiciest part of our spirits. Perhaps this is why we set up so many boundaries, protections, and rules around both sex and religion…. But when the boundaries, protections, and rules become more important than the sacred thing they are intended to protect, casualties ensue.  

But no matter how much we strive for purity in our minds, bodies, spirits, or ideologies, purity is not the same as holiness. It’s just easier to define what is pure than what is holy, so we pretend they are interchangeable.  

Bolz-Weber points to Jesus’ actions to encourage seeking holiness over purity:

Jesus seemed to want connection with those around him, not separation. He touched human bodies deemed unclean as if they were themselves holy: dead little girls, lepers, menstruating women. People of his day were disgusted that Jesus’ disciples would eat with unwashed hands, and they tried to shame him for it. But he responded, “It is not what enters the mouth that makes one unclean but what comes out of it that defiles” [Matthew 15:11]. He was loyal to the law, just not at the expense of the people.  

Jesus kept violating boundaries of decency to get to the people on the other side of that boundary, those who’d been wounded by it, those who were separated from the others: the motherless, the sex workers, the victims, and the victimizers. He cared about real holiness, the connection of things human and divine, the unity of sinners, the coming together of that which was formerly set apart.  

When I think of holiness, the kind that is sensual and embodied and free from shame and deeply present in the moment and comes from union with God, I think of a particular scene in the Gospels when, right in the middle of a dinner party, a woman cracks open a jar of myrrh and pours it over Jesus’ feet [Luke 7:37–38]. She then takes her unbound hair and wipes his feet, mixing her mane, her tears, and her offering on the feet of God. Her separateness, from herself and her God, is alleviated in that moment. Holiness braided the strands of her being into their original and divine integrated configuration.  

Nadia Bolz-Weber, Shameless: A Sexual Reformation (New York: Convergent Books, 2019), 26, 22, 26–27. 

nadiabolzweber.com