The book begins with a visit to the long-neglected site of ancient Magdala on the western shore of the Sea of Galilee. Unexcavated and slipping into the sea, Migdal stands as a reminder of the lost history of Mary Magdalene, and of ancient women. From Migdal, the reader moves back in history, looking through Mary's legends to her fame and notoriety. Mary's medieval and modern legends are contrasted sharply with her depiction in the Gnostic and apocryphal materials of Tomas and Philip. The scrolls of Nag Hammadi are discussed, and Mary's role as visionary and leader are looked at - all giving a portrait of Mary's prominence in the early centuries of Christianity. Mary's story is part of an overall egalitarian and mystical movement that interpreted the absence of Jesus' body as a powerful and prophetic sign of God's vindication of the world's suffering. The conclusion takes us back to the contemporary world. A reconstruction of Mary Magdalene and a Magdalene Christianity might be a source for social transformation. An epilogue, completely new to this book, looks at the phenomenon of "The Da Vinci Code".

This work of impeccable New Testament scholarship was a sensation when it was first published in 1987. Jane Schaberg argued that Matthew and Luke were aware that Jesus had been conceived illegitimately, probably as a result of a rape of Mary, and had left in their Gospels some hints of that knowledge, even though their main purpose was to explore the theological significance of Jesus' birth. By having the Messiah born out of the exploitation of a woman of the poor, God demonstrates the vindication of the oppressed in a truly miraculous manner. Exegetical precision, theological passion, and an exquisite prose style are combined in this landmark book, whose importance is yet to be fully recognized. Perhaps not surprisingly, the book and its author were vilified, even though scholarly reviewers found much to praise in it, and it still features on many classroom reading lists. For this Anniversary Edition, we have added Schaberg's own disturbing account of the reception of the book, and two extensive responses--one respectfully dissenting, one fully supportive--from other New Testament scholars.

The book begins with a visit to the long-neglected site of ancient Magdala on the western shore of the Sea of Galilee. Unexcavated and slipping into the sea, Migdal stands as a reminder of the lost history of Mary Magdalene, and of ancient women. From Migdal, the reader moves back in history, looking through Mary's legends to her fame and notoriety. UNDERSTOOD then explores the silence, conflation, and distortion that characterizes Mary's afterlife in text and image. There is Mary the Whore, the Demon-Possessed Madwoman, and the Penitent. All give glimpses into the significant social anxiety generated by women's sexuality, intelligence, and spirituality--power. Mary's medieval and modern legends are contrasted sharply with her depiction in the Gnostic and apocryphal materials of Tomas and Philip. The scrolls of Nag Hammadi are discussed, and Mary's role as visionary and leader are looked at--all giving a portrait of Mary's prominence in the early centuries of Christianity. Mary's story is part of an overall egalitarian and mystical movement that interpreted the absence of Jesus' body as a powerful and prophetic sign of God's vindication of the world's suffering. The conclusion takes us back to the contemporary world. A reconstruction of Mary Magdalene and a Magdlene Christianity might be a source for social transformation. An epilogue, completely new to this book, looks at the phenomenon of THE DA VINCI CODE.

This work of impeccable New Testament scholarship was a sensation when it was first published in 1987. Jane Schaberg argued that Matthew and Luke were aware that Jesus had been conceived illegitimately, probably as a result of a rape of Mary, and had left in their Gospels some hints of that knowledge, even though their main purpose was to explore the theological significance of Jesus' birth. By having the Messiah born out of the exploitation of a woman of the poor, God demonstrates the vindication of the oppressed in a truly miraculous manner. Exegetical precision, theological passion, and an exquisite prose style are combined in this landmark book, whose importance is yet to be fully recognized. Perhaps not surprisingly, the book and its author were vilified, even though scholarly reviewers found much to praise in it, and it still features on many classroom reading lists. For this Anniversary Edition, we have added Schaberg's own disturbing account of the reception of the book, and two extensive responses--one respectfully dissenting, one fully supportive--from other New Testament scholars.

These essay in honour of Professor Elisabeth Schussler Fiorenza draw on international feminist scholarship indebted to her ground-breaking achievements in the areas of biblical studies, feminist thought and social justice. The contributors represent a wide variety of backgrounds, commitments, methodologies, talents and interests. They are united here by their appreciation for her as a scholar, teacher, mentor, colleague and friend. The spectrum is full of vitality, with important convergences and intersections. It exemplifies what Schussler Fiorenza has called "critical collaboration": women thinking together and creating together. This Festschrift is unique in that it celebrates the work of all women in the field.

The controversy surrounding Dan Brown's novel The Da Vinci Code has intensified interest in Mary Magdalene and Jane Schaberg's book provides an authoritative source for a deeper understanding and re-assessment of Mary. Within a progressive feminist framework, The Resurrection of Mary Magdalene approaches Christian Testament sources through analysis of legend, archeology, and gnostic/apocryphal traditions. This is the story of the suppression and distortion of a powerful woman leader -- Schaberg presents Mary Magdalene as successor to Jesus in a challenging alternative to the Petrine primlacy. Virginia Woolf is Schaberg's conversation partner, providing from time to time an encouraging, skeptical, and politically savvy voice. Schaberg makes use of Woolf's insights, such as those into structures of domination and the Society of Outsiders, her explorations of androgyny and communality. Woolf"s mysticism is seen as important and central. Both Biblical Studies and Woolf Studies benefit from this collaboration.