What the Church really says about Jesus, Magdalene

Editor's note: The impending release of the movie, The DaVinci Code (May 19), has caused much discussion about the beliefs of Christianity, and specifically, the Catholic Church. To answer some of these questions, the United States Conference of Catholic Bishops and the Catholic Communications Campaign have developed the Jesus Decoded web site at www.jesusdecoded.com. The information below is taken from that site.

Jesus' celibacy

	Related article: from May 12, 2006 issue: • Three cardinals: 'Code' shows contempt

The theological concept of a celibate clergy is based on the Church's belief in the example of the celibacy of Christ himself.

Some argue that voluntary celibacy was unknown among Jewish men of Jesus' time. While it may have been unusual, it was not unheard of. It is unlikely that John the Baptist was married, and near contemporary evidence indicates that at least some of the members of the Jewish community of the Essenes were celibate.

Another indirect proof of Jesus' celibate state may be his own words about those who remain unmarried. After he rejects divorce, as accepted in the Law of Moses, his disciples say that "it is better not to marry" (Mt 19:10). Jesus then speaks about those incapable of marriage "because they were born so" or "made so by others" and also those who "have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it" (Mt 19:12).

St. Paul - who writes to the Corinthians, "Be imitators of me, as I am of Christ" (1Cor 11:1) - also writes, "Now to the unmarried and to widows I say: it is a good thing for them to remain as they are, as I do, but if they cannot exercise self-control, they should marry, for it is better to marry than to be on fire" (1Cor 7:8-9).

This call to celibacy does not diminish marriage. Matrimony, like Holy Orders, is a sacrament, one of the seven signs through which Christ is active in his Church. In marriage, the spiritual and physical relationships between husband and wife become a holy symbol of Christ's love for the Church (Eph 5:25-33).

Jesus and Mary Magdalene

Jesus' relationship with Mary Magdalene has become an issue when discussing whether Jesus was unmarried. Some Gnostic writings have been used to support a claim that Mary was Christ's spouse. In addition, some have claimed that Jesus intended that she head his Church.

The evidence for these claims supposedly lies in a few passages in Gnostic writings that show a closeness between Jesus and Mary, and describe some hostility toward her by Peter and Andrew. But these passages do not, in fact, state either that Mary and Jesus were married or that he intended that she head his Church.

In the New Testament, Mary Magdalene is a prominent disciple of Christ. She is one of the women described as accompanying Jesus on his earthly mission after he cast seven demons out of her (Mk 16:9, Lk 8:1-3).

All four gospels mention Mary Magdalene as being at Calvary when Jesus was crucified and as being present at his tomb to be among the first to hear of his Resurrection. In John's gospel, she is the first recorded person to encounter the Risen Lord.

However, claims made about her based on the Gnostic texts cannot be taken seriously. First, Gnostic writings are historically more distant from the time of the apostles and written significantly later than the four New Testament gospels.

Second, the prominence of Mary as a disciple and her closeness to Jesus are confirmed by the gospels, not evaded by them. At the same time, at no point do they offer any support for the gratuitous assertion that Jesus and Mary were married. Jesus is also shown to have a spiritual closeness to several followers: Peter alone; Peter, James, and John together; the "beloved disciple" in St. John's gospel; and Lazarus and his sisters, Martha and Mary.

Lastly, the New Testament does not conceal tensions among the apostles, especially, at one point, between Peter and Paul. It is not likely that it would conceal evidence of other conflicts, such as the alleged one between Mary and Peter, if it existed.

Women in the Church

The Gospels tell of a group of women companions who accompanied Jesus and the apostles. They portray the women as remaining more steadfast during the Passion than the apostles themselves. In all four gospels, women are the first to receive the announcement of the Resurrection. Clearly the memory of these women was revered by the early Church.

Paul's letters and the Acts of the Apostles record the support given by women to the spread of the Gospel. The women whose names appear in the Roman Canon testify to the reverence given to female as well as male martyrs.

As new ways emerged for Christians to answer the call to discipleship, women as well as men founded religious communities - St. Scholastica with St. Benedict in the sixth century, St. Clare with St. Francis of Assisi in the thirteenth century, and St. Jane Frances de Chantal with St. Francis de Sales in the 17th century.

Women renowned for piety exercised powerful influence in their eras: St. Catherine of Alexandria in the third to fourth centuries, St. Catherine of Siena in the 14th century, and St. Teresa of Avila in the 16th century.

Three American saints are women who profoundly influenced the Church in this country: Frances Xavier Cabrini, who served the needs of immigrants and the underprivileged; Elizabeth Ann Seton, considered the founder of the Catholic school system; and Katherine Drexel, who left a life of luxury to work with African and Native Americans.

Above all, the Church has always had a special devotion to Mary, the mother of Jesus, the handmaid of the Lord, and the perfect disciple.