Mary Magdalen was so called either from Magdala near Tiberias, on the west shore of Galilee, or possibly from a Talmudic expression meaning "curling women's hair," which the Talmud explains as of an adulteress.玛丽magdalen是所谓无论从麦塔喇附近的太巴列，西岸边的加利利，或者可能从talmudic表达的意思是"冰壶女子的头发， "犹太法典解释说，作为一个奸妇。 In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 8:2-3), where it is also said that seven devils had been cast out of her (Mark 16:9).在新约圣经，她提到，其中妇女陪同基督和小儿子（路加福音8:2-3 ） ，在那里它也说，七魔已被赶出去的她（马克16:9 ） 。 She is next named as standing at the foot of the cross (Mark 15:40; Matthew 27:56; John 19:25; Luke 23:49).她是下一个命名为站在脚下的十字架（马克15:40 ;马太27:56 ;约翰19时25分;卢克23时49分） 。 She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection.她看到基督奠定在墓穴中，她是第一次记录到证人的复活。
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the "sinner" of Luke 7:36-50; "罪人"路加福音7:36-50 ;
the sister of Martha and Lazarus, Luke 10:38-42 and John 11; and姐姐玛莎和拉撒路路加福音10:38-42和约翰十一;
Mary Magdalen.玛丽magdalen 。
On the other hand most of the Latins hold that these three were one and the same.在另一方面，大部分的拉丁人，认为这3人是同一个。 Protestant critics, however, believe there were two, if not three, distinct persons.新教的批评，但是，相信有两个，如果不是三，鲜明的人。 It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11:1), "that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenour of the gospels."这是不可能的，以证明身份的三个，但这些评论家，无疑是走得太远的人断言，作为是否westcott （约翰11时01分） " ，即身份的玛丽与抹大拉的马利亚仅仅是一种猜想的支持，没有直接证据，并反对向一般tenour的福音" 。 It is the identification of Mary of Bethany with the "sinner" of Luke 7:37, which is most combatted by Protestants.它是鉴定玛丽的贝特尼与"罪人"的卢克7时37分，这是最制裁新教徒。 It almost seems as if this reluctance to identify the "sinner" with the sister of Martha were due to a failure to grasp the full significance of the forgiveness of sin.它似乎如果这勉强找出"罪人"的妹妹玛莎都是由于未能掌握充分意义的赦罪。 The harmonizing tendencies of so many modern critics, too, are responsible for much of the existing confusion.趋同倾向，使许多现代批评家，也负责很多现有的混乱。
The first fact, mentioned in the Gospel relating to the question under discussion is the anointing of Christ's feet by a woman, a "sinner" in the city (Luke 7:37-50).第一，事实上，在福音的有关这个问题的讨论的是anointing基督的脚是由一名女子时， "罪人" ，在市（路加福音7:37-50 ） 。 This belongs to the Galilean ministry, it precedes the miracle of the feeding of the five thousand and the third Passover.这属于伽利略部，先行奇迹喂养的5000和第三逾越节。 Immediately afterwards St. Luke describes a missionary circuit in Galilee and tells us of the women who ministered to Christ, among them being "Mary who is called Magdalen, out of whom seven devils were gone forth" (Luke 8:2); but he does not tell us that she is to be identified with the "sinner" of the previous chapter.后，随即圣路加描述了一个传教电路在加利利，并告诉我们的妇女ministered于基督，其中包括"玛丽谁是所谓magdalen ，其中有7个被魔鬼了出来" （路加福音8:2 ） ，但他并没有告诉我们，她是被认同的"罪人"的前章。 In 10:38-42, he tells us of Christ's visit to Martha and Mary "in a certain town"; it is impossible to identify this town, but it is clear from 9:53, that Christ had definitively left Galilee, and it is quite possible that this "town" was Bethany.在10:38-42 ，他告诉我们，基督的访问玛莎和Mary " ，在某一个城市" ，它是不可能识别这个城市，但很明显，从9时53分，即基督已经明确地离开加利利，并很可能，这个"城"是贝特尼。 This seems confirmed by the preceding parable of the good Samaritan, which must almost certainly have been spoken on the road between Jericho and Jerusalem.这似乎证实了前面的寓言：好撒玛利亚人，其中必须几乎可以肯定已经谈过之间的公路上，杰里科和耶路撒冷。 But here again we note that there is no suggestion of an identification of the three persons (the "sinner", Mary Magdalen, and Mary of Bethany), and if we had only St. Luke to guide us we should certainly have no grounds for so identifying them.但在这里我们再次注意到，有没有提出一个确定的3人（下称"千古罪人" ，玛丽magdalen ，和玛丽的贝特尼） ，如果我们只有圣卢克引导我们，我们当然应该有，没有理由以便查明他们。 St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14).圣约翰，但明确标明玛丽的贝特尼与女子，她不信任基督的脚（ 12 ;比照马太26和Mark 14 ） 。 It is remarkable that already in 11:2, St. John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa; It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same.值得注意的是，已经在11点02分，圣约翰也谈到，玛丽作为" ，她说，选定主的脚" ，他aleipsasa ，它是常见的表示，他是指以后来anointing他自己形容，在12时03分-八，但它可能受到质疑他是否会利用他aleipsasa如果另一名女子，而她的"千古罪人" ，在这个城市，已经做了相同的。 It is conceivable that St. John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner."可以想象的是，圣约翰，因为他是写作，只要事件发生之后，在这个时候，玛丽已经死了，要指出，我们认为，她是真的一样的"罪人" 。 In the same way St. Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:7) he conceals.在以同样的方式圣卢克可能有微词，她的身份，正是因为他不希望诋毁一个人的生活，但他的确是有些类似，在案件圣马太身份同利维该被（ 5:7 ） ，他掩盖了。 If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same.如果前述论点持良好，玛丽的贝特尼和"罪人" ，是同一个。 But an examination of St. John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen.但考试的圣约翰的福音，使我们几乎无法否认的身份玛丽的贝特尼玛丽magdalen 。 From St. John we learn the name of the "woman" who anointed Christ's feet previous to the last supper.从圣约翰我们学会"的名义女人" ，那些不信任基督的脚前，向最后的晚餐。 We may remark here that it seems unnecessary to hold that because St. Matthew and St. Mark say "two days before the Passover", while St. John says "six days" there were, therefore, two distinct anointings following one another.我们可能这句话在这里似乎没有必要认为，因为圣马修和圣马克说： "前两天逾越节" ，而圣约翰说， " 6天"有，因此，两种截然不同的anointings接着一波。 St. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover.圣约翰并不一定意味着该晚饭和anointing发生在6天前，但只有基督来到贝特尼六天前逾越节。 At that supper, then, Mary received the glorious encomium, "she hath wrought a good work upon Me . . . in pouring this ointment upon My body she hath done it for My burial . . . wheresoever this Gospel shall be preached . . . that also which she hath done shall be told for a memory of her."在那次晚饭，然后，玛丽收到的光荣encomium " ，她祂所紧张得要命，一个好的工作后，我… … 。浇筑，在此药膏后，我的身体，她蹈为我安葬… … 。何处这福音应鼓吹… … 。这也是她蹈应被告知为纪念她的" 。 Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ?它是可信的，鉴于这一切，这玛丽应该是没有发生在足部的十字架上，也不在该墓的基督？ Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection.然而，这是玛丽magdalen人，根据所有的福音使者，站在脚下的十字架，并协助在entombment ，并且是第一次记录到证人的复活。 And while St. John calls her "Mary Magdalen" in 19:25, 20:1, and 20:18, he calls her simply "Mary" in 20:11 and 20:16.而圣约翰呼吁她的"玛丽magdalen " ，在19时25分， 20:1 ， 20:18 ，他呼吁，她是简单的"玛丽" ，在20时11分和20时16分。
In the view we have advocated the series of events forms a consistent whole; the "sinner" comes early in the ministry to seek for pardon; she is described immediately afterwards as Mary Magdalen "out of whom seven devils were gone forth"; shortly after, we find her "sitting at the Lord's feet and hearing His words."在视图我们一直主张的一系列活动，形成了一个连贯的整体; "罪人" ，早在财政部求原谅，她是描述后，随即为玛丽magdalen出位" ，其中7人的恶魔了出来" ;之后不久，我们发现她的"坐在主的脚，并听了他的话" 。 To the Catholic mind it all seems fitting and natural.以天主教铭记这一切似乎拟合与自然的。 At a later period Mary and Martha turn to "the Christ, the Son of the Living God", and He restores to them their brother Lazarus; a short time afterwards they make Him a supper and Mary once more repeats the act she had performed when a penitent.在后一时期，玛丽和Martha谈谈"基督，是生命的上帝之子" ，而他恢复了他们自己的弟弟拉撒路;短的时间后，他们使他的晚餐和玛丽再次重复行为，她曾演出的时候1忏悔。 At the Passion she stands near by; she sees Him laid in the tomb; and she is the first witness of His Resurrection--excepting always His Mother, to whom He must needs have appeared first, though the New Testament is silent on this point.在热情，她站在附近，她看到他奠定了在墓穴和她是第一个证人，他的复活-除总是他的母亲，给谁，他要的需求也出现了：第一，尽管新约圣经没有提到这点。 In our view, then, there were two anointings of Christ's feet--it should surely be no difficulty that St. Matthew and St. Mark speak of His head--the first (Luke 7) took place at a comparatively early date; the second, two days before the last Passover.我们认为，在当时，有两名anointings基督的脚-当然应该不会有任何困难，圣马修和圣马克说他的头部-第一次（路加福音七）发生在一个比较早的日期;第二，前两天上逾越节。 But it was one and the same woman who performed this pious act on each occasion.但它是同一个女子，她演出这个虔诚的行为，每次。
Subsequent history of St. Mary Magdalen后来的历史圣玛丽magdalen
The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin and there died, that her relics were transferred to Constantinople in 886 and are there preserved.希腊教会坚持认为，圣离退休伸出手与小圣，并有死亡，她的文物被转移到君士坦丁堡，在886以及是否有保存。 Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus.格雷戈里的旅行团（德miraculis ，我，三十）支持的声明中表示，她到以弗所。 However, according to a French tradition (see SAINT LAZARUS OF BETHANY), Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence.不过，据一位法国传统（见圣拉撒路的贝特尼） ，玛利亚，拉撒路，和一些同伴来到马赛和改建，整个法律条款。 Magdalen is said to have retired to a hill, La Sainte-Baume, near by, where she gave herself up to a life of penance for thirty years. magdalen据说已退休的一个山，拉圣-波美，近所，在那里她给自己达到一个新的生命忏悔，为三十年。 When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin.时机成熟时，她的死因抵达她所携带天使AIX和进入礼拜堂圣maximinus ，在那里她收到了旅费，她的身体当时打下的一个小礼拜堂建造的圣maximinus在别墅的阔筋膜，事后所谓的圣最大最小化。 History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens.历史是沉默，这些文物到745时，根据该chronicler西热贝尔，他们被拆除，以vézelay通过恐惧的这部电影。 No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden.没有记录是保存自己的回报，但在1279年，当查尔斯二世国王的那不勒斯，矗立起一座修道院，他在洛杉矶圣波美为多米尼加人，神社被发现完好无损，并且有一个题词，说明他们为何会被隐藏起来。 In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel.在1600年该遗迹已被放置在一个石棺派出由克莱门特八，头部被放置在一个单独的容器。 In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. 1814年圣诞教堂拉圣-波美，破坏了，在革命，是恢复，而1822年该石窟被consecrated重新检讨。 The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.总部设在圣在于，现在有，在那里已经摆了这么久，而这已是中心，这么多的朝圣活动。
Publication information Written by Hugh T. Pope.出版信息书面由休汤匙教宗。 Transcribed by Paul T. Crowley.转录的，由保罗汤匙柯劳利。 In Memoriam, Sr. Mary Leah, OP and Sr. Mary Lilly, OP The Catholic Encyclopedia, Volume IX.为纪念老玛丽丽雅，作品和玛丽老礼，作品天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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