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Re: [Gnosticism] Hi Flag

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  • alexis johnson
    lady_caritas wrote: Sounds like a good read. Thank you Blackfire ... Hello, Blackfire. Since you bring up a feminine aspect in Gnosticism, you remind me that
    Message 1 of 22 , Aug 16, 2002


       lady_caritas wrote:

       Sounds like a good read.

      Thank you


      -- In gnosticism2@y..., "blackfire_al" <blackfire_al@y...> wrote:

      > > 3. no  (I'm too abstract to need an anthropomorphization of
      > sophia's role)
      >  Klaus,
      > You may not believe in the sophia,
      > but the sophia believes in you...
      > with restictions and reservations, oh course.
      > (I.e. the defining element which costitutes the "you")
      > The "you" that is percieved by the sophia may not
      > be the "you" that you take yourself for in your own perception of
      > your fundemental being.
      > Blackfire

      Hello, Blackfire.  Since you bring up a feminine aspect in
      Gnosticism, you remind me that a friend of mine mentioned a new book
      out, _Mary, Called Magdalene_, by Margaret George.  Apparently,
      although a novel, this fictionalized account does portray Mary
      Magdalene in a more favorable light as an apostle instead of with the
      woman of ill repute image she has endured in the orthodox Christian

      Here's a quote from a review by Maureen Dowd in the July 9, 2002
      issue of _The New York Times_:

      Meet Mary Magdalene, good girl.

      She was renowned as the sensual half of the madonna-whore
      equation, ''the Jessica Rabbit of the Gospels, the gold-hearted town
      tramp,'' as one admiring writer called her. There was the Virgin Mary
      and the wanton Mary; the Mary in blue and the Mary in red.

      The comely harlot who rubbed Jesus' feet with perfumed oil and tears
      and dried them with her hair inspired great art with her jar of
      ointment, haunting eyes and naked breasts. She inspired the spread of
      refuges for prostitutes around the world called Magdalene houses. And
      she inspired Barbara Hershey to become a notorious pioneer in lip-
      plumping to play the sultry sinner Jesus saves from being stoned in
      Martin Scorsese's ''Last Temptation of Christ.''

      But for some time a cadre of female historians have been making the
      case that Mary Magdalene was framed and defamed. They point out that
      there is no scriptural evidence that she was a prostitute. They say
      the Gnostic ''Gospel of Mary,'' supposedly written by Mary Magdalene
      and discovered in Egypt half a century ago, portrays her as a rival
      to Peter, as a female apostle who stayed faithful at the end, unlike
      some of the skittish males.

      The revisionists argue that, wittingly or unwittingly, the men who
      run Christianity obliterated Mary Magdalene's role as an influential
      apostle and reduced her to a metaphor for sexual guilt.

      The main confusion was sown in the sixth century, when Pope Gregory
      the Great conflated Mary of Magdala -- a friend of Jesus who was
      present at the Crucifixion, who anointed his body for burial and who
      was the first to see the risen Christ -- with Mary of Bethany (Martha
      and Lazarus's sister) and an unnamed sinful woman in the Gospel of
      Luke who bathed Jesus' feet.

      The question is not merely academic, given the roiling state of the
      Roman Catholic Church. The church refuses to allow women to be
      ordained as priests because there were no female apostles. If Mary
      Magdalene was a woman of hard virtue rather than easy virtue, then
      the church loses its flimsy justification.

      So the premise of Ms. George's novel is intriguing. Loaves-and-fishes
      style, she takes a few mentions in the Gospels and spins them into a
      625-page ''diary of a soul.''

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