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.瑪麗magdalen是所謂無論從麥塔喇附近的太巴列，西岸邊的加利利，或者可能從talmudic表達的意思是"冰壺女子的頭髮， "猶太法典解釋說，作為一個姦婦。 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).在新約聖經，她提到，其中婦女陪同基督和小兒子（路加福音8:2-3 ） ，在那裡它也說，七魔已被趕出去的她（馬克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).她是下一個命名為站在腳下的十字架（馬克15:40 ;馬太27:56 ;約翰19時25分;盧克23時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，她是第一次記錄到證人的復活。
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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姐姐瑪莎和拉撒路路加福音10:38-42和約翰十一;
Mary Magdalen.瑪麗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，認為這3人是同一個。 Protestant critics, however, believe there were two, if not three, distinct persons.新教的批評，但是，相信有兩個，如果不是三，鮮明的人。 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."這是不可能的，以證明身份的三個，但這些評論家，無疑是走得太遠的人斷言，作為是否westcott （約翰11時01分） " ，即身份的瑪麗與抹大拉的馬利亞僅僅是一種猜想的支持，沒有直接證據，並反對向一般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.它是鑑定瑪麗的貝特尼與"罪人"的盧克7時37分，這是最制裁新教徒。 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.它似乎如果這勉強找出"罪人"的妹妹瑪莎都是由於未能掌握充分意義的赦罪。 The harmonizing tendencies of so many modern critics, too, are responsible for much of the existing confusion.趨同傾向，使許多現代批評家，也負責很多現有的混亂。
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，事實上，在福音的有關這個問題的討論的是anointing基督的腳是由一名女子時， "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.這屬於伽利略部，先行奇蹟餵養的5000和第三逾越節。 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.後，隨即聖路加描述了一個傳教電路在加利利，並告訴我們的婦女ministered於基督，其中包括"瑪麗誰是所謂magdalen ，其中有7個被魔鬼了出來" （路加福音8:2 ） ，但他並沒有告訴我們，她是被認同的"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 ，他告訴我們，基督的訪問瑪莎和Mary " ，在某一個城市" ，它是不可能識別這個城市，但很明顯，從9時53分，即基督已經明確地離開加利利，並很可能，這個"城"是貝特尼。 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.這似乎證實了前面的寓言：好撒瑪利亞人，其中必須幾乎可以肯定已經談過之間的公路上，傑里科和耶路撒冷。 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.但在這裡我們再次注意到，有沒有提出一個確定的3人（下稱"千古罪人" ，瑪麗magdalen ，和瑪麗的貝特尼） ，如果我們只有聖盧克引導我們，我們當然應該有，沒有理由以便查明他們。 St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14).聖約翰，但明確標明瑪麗的貝特尼與女子，她不信任基督的腳（ 12 ;比照馬太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，已經在11點02分，聖約翰也談到，瑪麗作為" ，她說，選定主的腳" ，他aleipsasa ，它是常見的表示，他是指以後來anointing他自己形容，在12時03分-八，但它可能受到質疑他是否會利用他aleipsasa如果另一名女子，而她的"千古罪人" ，在這個城市，已經做了相同的。 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."可以想像的是，聖約翰，因為他是寫作，只要事件發生之後，在這個時候，瑪麗已經死了，要指出，我們認為，她是真的一樣的"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.在以同樣的方式聖盧克可能有微詞，她的身份，正是因為他不希望詆毀一個人的生活，但他的確是有些類似，在案件聖馬太身份同利維該被（ 5:7 ） ，他掩蓋了。 If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same.如果前述論點持良好，瑪麗的貝特尼和"罪人" ，是同一個。 But an examination of St. John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen.但考試的聖約翰的福音，使我們幾乎無法否認的身份瑪麗的貝特尼瑪麗magdalen 。 From St. John we learn the name of the "woman" who anointed Christ's feet previous to the last supper.從聖約翰我們學會"的名義女人" ，那些不信任基督的腳前，向最後的晚餐。 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.我們可能這句話在這裡似乎沒有必要認為，因為聖馬修和聖馬克說： "前兩天逾越節" ，而聖約翰說， " 6天"有，因此，兩種截然不同的anointings接著一波。 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.聖約翰並不一定意味著該晚飯和anointing發生在6天前，但只有基督來到貝特尼六天前逾越節。 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."在那次晚飯，然後，瑪麗收到的光榮encomium " ，她祂所緊張得要命，一個好的工作後，我… … 。澆築，在此藥膏後，我的身體，她蹈為我安葬… … 。何處這福音應鼓吹… … 。這也是她蹈應被告知為紀念她的" 。 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，鑑於這一切，這瑪麗應該是沒有發生在足部的十字架上，也不在該墓的基督？ 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，這是瑪麗magdalen人，根據所有的福音使者，站在腳下的十字架，並協助在entombment ，並且是第一次記錄到證人的復活。 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.而聖約翰呼籲她的"瑪麗magdalen " ，在19時25分， 20:1 ， 20:18 ，他呼籲，她是簡單的"瑪麗" ，在20時11分和20時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."在視圖我們一直主張的一系列活動，形成了一個連貫的整體; "罪人" ，早在財政部求原諒，她是描述後，隨即為瑪麗magdalen出位" ，其中7人的惡魔了出來" ;之後不久，我們發現她的"坐在主的腳，並聽了他的話" 。 To the Catholic mind it all seems fitting and natural.以天主教銘記這一切似乎擬合與自然的。 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.在後一時期，瑪麗和Martha談談"基督，是生命的上帝之子" ，而他恢復了他們自己的弟弟拉撒路;短的時間後，他們使他的晚餐和瑪麗再次重複行為，她曾演出的時候1懺悔。 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.在熱情，她站在附近，她看到他奠定了在墓穴和她是第一個證人，他的復活-除總是他的母親，給誰，他要的需求也出現了：第一，儘管新約聖經沒有提到這點。 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.我們認為，在當時，有兩名anointings基督的腳-當然應該不會有任何困難，聖馬修和聖馬克說他的頭部-第一次（路加福音七）發生在一個比較早的日期;第二，前兩天上逾越節。 But it was one and the same woman who performed this pious act on each occasion.但它是同一個女子，她演出這個虔誠的行為，每次。
Subsequent history of St. Mary Magdalen後來的歷史聖瑪麗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.希臘教會堅持認為，聖離退休伸出手與小聖，並有死亡，她的文物被轉移到君士坦丁堡，在886以及是否有保存。 Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus.格雷戈里的旅行團（德miraculis ，我，三十）支持的聲明中表示，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.不過，據一位法國傳統（見聖拉撒路的貝特尼） ，瑪利亞，拉撒路，和一些同伴來到馬賽和改建，整個法律條款。 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據說已退休的一個山，拉聖-波美，近所，在那裡她給自己達到一個新的生命懺悔，為三十年。 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.時機成熟時，她的死因抵達她所攜帶天使AIX和進入禮拜堂聖maximinus ，在那裡她收到了旅費，她的身體當時打下的一個小禮拜堂建造的聖maximinus在別墅的闊筋膜，事後所謂的聖最大最小化。 History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens.歷史是沉默，這些文物到745時，根據該chronicler西熱貝爾，他們被拆除，以vézelay通過恐懼的這部電影。 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.沒有記錄是保存自己的回報，但在1279年，當查爾斯二世國王的那不勒斯，矗立起一座修道院，他在洛杉磯聖波美為多米尼加人，神社被發現完好無損，並且有一個題詞，說明他們為何會被隱藏起來。 In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel.在1600年該遺跡已被放置在一個石棺派出由克萊門特八，頭部被放置在一個單獨的容器。 In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. 1814年聖誕教堂拉聖-波美，破壞了，在革命，是恢復，而1822年該石窟被consecrated重新檢討。 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.總部設在聖在於，現在有，在那裡已經擺了這麼久，而這已是中心，這麼多的朝聖活動。
Publication information Written by Hugh T. Pope.出版信息書面由休湯匙教宗。 Transcribed by Paul T. Crowley.轉錄的，由保羅湯匙柯勞利。 In Memoriam, Sr. Mary Leah, OP and Sr. Mary Lilly, OP The Catholic Encyclopedia, Volume IX.為紀念老瑪麗麗雅，作品和瑪麗老禮，作品天主教百科全書，體積九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
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