What is the Gospel of Mary Magdalene?

Background and Discovery

The document commonly referred to as the “Gospel of Mary Magdalene” is an ancient text discovered in fragments, with the principal piece found in a fifth-century papyrus (Papyrus Berolinensis 8502) and additional smaller fragments discovered in the early twentieth century. Although it is labeled as a “gospel,” it does not share the same origins, authorship, or acceptance as the four canonical Gospels (Matthew, Mark, Luke, and John).

Mary Magdalene, a faithful follower of Jesus, is mentioned in several New Testament passages (e.g., Luke 8:2, Mark 15:47, John 20:14–16). The “Gospel of Mary” claims to record her visions and teachings she allegedly received from the risen Christ. However, it does not fit within the biblical timeline or consistently align with the apostolic tradition attested in recognized Scripture.

Date and Authorship

Scholars generally propose a second-century date for the “Gospel of Mary,” meaning it emerged at least a generation (and possibly more) after the apostolic era had finished. Canonical Gospels, by contrast, were written within or very close to the lifetimes of those who personally witnessed Christ’s ministry, crucifixion, and resurrection.

The actual authorship of this text remains unknown. While it is attributed to Mary Magdalene in title, there is no strong historical chain of custody or manuscript tradition linking it reliably to her. This contrasts with the documented history of canonical texts, which were copied faithfully by early Christian communities with robust traceability, as observed in surviving manuscripts.

Gnostic Influence and Theological Content

The “Gospel of Mary” reflects theological concepts frequently associated with certain Gnostic traditions, which typically promote secret knowledge (gnosis) as a path to enlightenment. It lacks the central themes of Christ’s bodily resurrection, atoning sacrifice, and direct fulfillment of Old Testament prophecy that are foundational to the biblical narrative. Gnostic works often diverge from the consistent message of salvation found in Scripture—namely that humanity requires redemption through the death and resurrection of Jesus Christ (cf. John 3:16–17).

Whereas the New Testament Gospels emphasize the historical person of Jesus and His bodily resurrection (cf. John 20:27–28; Luke 24:38–39), Gnostic documents frequently downplay or reinterpret the physical aspects of Christ's ministry. By contrast, the earliest believers consistently pointed to the resurrection event as the ultimate demonstration of Christ’s divine power (cf. Luke 24:6–7).

Canonical Recognition and Early Church Testimony

No records from early church fathers (such as Irenaeus or Tertullian) indicate that the “Gospel of Mary” was recognized as authoritative or inspired Scripture. Early Christian writers often condemned or set aside Gnostic teachings, emphasizing the integrity of the fourfold Gospel and writings of the apostles. The universally recognized biblical canon came together through careful validation of apostolic origin or close affiliation with the apostles, doctrinal consistency, widespread church usage, and theological harmony with the Old Testament.

Due to the “Gospel of Mary” lacking apostolic authorship, verifiable historical attestation, and doctrinal alignment, it was never regarded by the early church as part of the authoritative body of Scripture. In contrast, the manuscripts of the recognized Gospels show an extensive chain of preservation and copying that underscores their high reliability and historical acceptance.

Scriptural References to Mary Magdalene

The real historical Mary Magdalene appears in the canonical Gospels predominantly as a devoted disciple who traveled with Jesus and was present at His crucifixion and resurrection. Luke 8:2 states: “as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out.” This Mary is also mentioned at the cross (Mark 15:39–40) and at Jesus’ tomb (John 20:1–2).

In John 20:16 we read: “Jesus said to her, ‘Mary.’ She turned and said to Him in Aramaic, ‘Rabboni!’ (which means Teacher).” This canonical scene affirms that Mary Magdalene was an eyewitness to Christ’s resurrection. The recognized Gospels depict her as a humble, faithful follower—one who encountered the risen Savior firsthand and carried news of His resurrection to other disciples.

Reasons for Non-Canonical Status

1. Late Composition: The “Gospel of Mary” arises from the second century or later, placing it outside the window of eyewitness testimony.

2. Doctrinal Differences: It contains teachings aligning with Gnostic philosophies rather than reflecting the apostolic message of Christ’s physical death and resurrection for salvation.

3. Lack of Early Church Acceptance: No widespread or orthodox recognition of this text exists among the earliest Christian leaders who were shaping and preserving the biblical canon.

4. Manuscript Evidence: Unlike the canonical Gospels, whose manuscript evidence is extensive, early copies of this document are fragmentary and lack a strong transmission history.

Contrast with Canonical Gospels

The recognized four Gospels in Scripture present a coherent message focusing on the life, death, and resurrection of Jesus Christ. These accounts were embraced from the earliest days of Christianity. They provide extensive biographical details, rooted in verifiable Old Testament prophecy, and emphasize salvation through Christ’s sacrificial atonement. By contrast, the “Gospel of Mary” not only has fewer manuscript witnesses, but it also contains content that contradicts the unified message of the New Testament.

Takeaway and Conclusion

The title “Gospel of Mary Magdalene” can be misleading because it suggests a level of authority comparable to the four canonical Gospels. However, it presents a later, less historically grounded work that promotes ideas inconsistent with the recognized scope of Scripture. Its association with Gnostic thought, its fragmentary nature, and its absence from both the earliest manuscript traditions and the early church’s accepted canon all indicate why it has never been viewed as part of Holy Scripture.

Although it can be of interest to historians studying early Christian sects, it does not alter the strong, consistent testimony of the New Testament. Mary Magdalene’s true historical witness appears in the canonical Gospels, and her role as one of the first to acknowledge the risen Christ speaks powerfully of God’s redemptive work. The “Gospel of Mary” remains outside the body of inspired and authoritative Scripture, underscoring the reliability and unity of the biblical accounts that proclaim salvation through the death and resurrection of Jesus Christ (cf. Luke 24:46–47).