The Gospel of Mary takes place after Jesus’ resurrection. Last week I reviewed our sources: two small fragments in Greek likely from the 3rd century, and a longer version in Coptic likely from the 5th century. Even with these three sources, we’re still missing over half of it. Meanwhile, the two Greek fragments together are a good length for a Music Box.
These selections use the Greek terms for Time described in my earlier blog “Time and Eternity”, and it will be helpful to have them in mind as you read the translation.
(By the way, in the Greek fragments, Mary’s name is Mariámmē. I have mixed feelings about always Anglicizing non-English names. Also, the Coptic copy was in ‘book’ form, so scholars have been able to guess-timate the original length from where the binding shows that pages are missing.)
4:11 … having said these things, He departed.
5:1 But they grieved, weeping greatly and saying:
5:2 How shall we go to the nations, proclaiming the good-news of the kingdom of the Son of Humanity?
5:3 For if they neither spared That One, how will they receive us?
5:4 Then Mary having stood up and greeting them, she kissed them all and says:
5:5 Brothers, be not weeping; be not grieving nor doubting,
5:6 for his grace shall be with you, sheltering you.
5:7 Rather, let us give thanks for his greatness,
5:8 because he has knit us together and made us human [beings].
5:9 Having said these things Mary turned their minds to the good
5:10 and they began to be asking about the oracles of the Savior.
6:1 Peter says to Mary: Sister, we know that you were much agape-loved by the Savior, as no other woman.
6:2 Therefore tell us what logos-words of the Savior you know, which we have not heard.
6:3 Mary answered, saying: Whatever you forget and I remember I shall report to you.
6:4 And she began (to speak) to them these logos-words:
7:1 One time when I saw the Lord in a vision, I said: Lord, today I saw you.
7:2 He answered, saying: Blessed are you…
Here Mary’s discourse is entirely missing from the Greek fragments, and is only partially preserved in the Coptic text. The second Greek fragment begins at the conclusion of Mary’s discourse.
9:29 … the remainder of the circuit of time/ChRONOS of the season/KAIROS of the age/AIŌN [I shall have] rest in silence.
9:30 Having said these things Mary became silent, since it was to this point that the Savior had spoken.
10:1 Andrew says: Brothers, what does it seem to you concerning the things that have been said?
10:2 For I do not believe that the Savior has said these things, for it seems to be disagreeing with his thought.
10:3 Considering these matters (Peter says): Was the Savior speaking to a woman secretly and (not) openly, in order that we all might hear?
10:4 He did not want to indicate that she is more worthy than we are, did he?
10:5 Then Mary wept…
10:6 [Mary says:] Do you think I have told lies about the Savior?
10:7 Levi says to Peter: Peter, always does anger lie within you;
10:8 and now thus you question the woman as opposing her.
10:9 If the Savior considered her worthy, who are you to be despising her?
10:10 By all means that one, having known her, certainly agape-loved her.
10:11 Rather, we should be ashamed and having put on complete/perfect humanity, let us do that which was commanded us.
10:12 Let us proclaim the good-news,
10:13 neither setting boundaries nor laying down laws, as the Savior said.
10:14 Having said these things Levi, going out, began to be proclaiming the good-news.
A couple thoughts:
In 9:29 we have:
… the remainder of the circuit of time/ChRONOS of the season/KAIROS of the age/AIŌN [I shall have] rest in silence.
This verse uses all three words for Time we considered in “Time and Eternity”! The word here translated ‘circuit’ also refers to race-tracks. In other words, great circles. The first part of the sentence is missing, so understanding the intent of the text we do have is still elusive.
Finally, with this Gospel demonstrating that Mary — a woman — can have as much spiritual authority as the men, I have to wonder how different the history of The Church (if not Western Civilization) would have been if this gospel (in which women and men are equal) had been included in our official New Testament.
The Greek text is found in:
Ehrman, B, Plese, Z; The Apocryphal Gospels; Oxford University Press; 2011; ISBN: 978-0199732104; Amazon; p.587ff.