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Mary Magdalene, Apostle to the Apostles: Where did She Go on Her Mission Journeys? (The Mary We Forgot)

Updated: Mar 7

Mary Magdalene was a prominent patron, disciple, and apostle, but there is little written record of where she went after the resurrection. Where might she have travelled on her missionary journeys?


Mary Magdalene in the Bible

The Bible portrays Mary as a mature and devoted disciple and patron present at key moments with Jesus. After the resurrection, Jesus commissioned her as an apostle to the apostles (John 20:1-18). Augustine in the fourth century and St Aquinas in the thirteenth century called Mary Magdalene an ‘apostle to the apostles’ because Jesus sent her to tell the apostles that he had risen.


The Bible indicates that Jesus healed Mary Magdalene from seven demons. The Bible does not associate these demons with Mary's sins, identify her as a prostitute, a past prostitute, or a love interest. She is named more often than many of the male disciples in the gospels:

  • Matthew 27:55-56, 27:61, 28:1-10

  • Mark  15:40-41, 15:47, 16:1-10

  • Luke 8:1-3, 23:49, 23:55, 24:1-11

  • John 19:25, 20:1-18


While Mary Magdalene is prominent in the Gospels, the last possible mention of her is when Jesus appears to women at Pentecost (Acts 1:14). Acts of the Apostles provides the activities of a few of the male apostles, but it does not tell us what happened to most of the twelve male disciples, and it says nothing about Mary Magdalene's or the other female apostles.


In my fiction, I draw on research to provide the stories of several female disciples, patrons, and apostles: Mary of Clopas, Mary Salome, Peter's wife Perpetua, Priscilla, Junia, Susannah, Mary Magdalene, and Mariamne, the sister of Apostle Philip.  I portray Mary Magdalene as a patron and disciple, commissioned by Jesus as an apostle to the apostles.


This is article 3 of 5 articles on female apostles in the Bible and the early church, where


Where might Mary Magdalene, the devoted disciple and apostle to the apostles, have gone?


Not France


Mary Magdalene did not likely go to Gaul (France). Martha, Lazarus, and their sister went to France. Those who conflate Mary Magdalene with Martha's sister, mainly some Roman Catholics and some Protestants, teach that Mary Magdalene died in the south of France. Pope Gregory conflated these women and the sinful woman of Luke 7 back in AD 592. However, in 1969, Pope Paul VI officially recognized Mary Magdalene and Mary of Bethany (Martha's sister) as two separate women. During the intervening 1300 years, the activities and tombs of Mary of Bethany have been wrongly attributed to Mary Magdalene.


The teaching of the composite Mary was formalized for the Western church under Roman Catholic Pope Gregory in AD 591. For centuries, the church enforced the interpretation that there was one composite Mary, merging Mary Magdalene, Mary the sister of Martha, and the 'sinful woman' of Luke 7. The church commissioned and approved images of Mary Magdalene as a penitent figure, or as the object of desire, with loose hair and clothing signifying her loose morals.


There is no biblical evidence to support the composite Mary. The confusion may come from identifying Martha's sister, Mary, as the one who poured perfume on Jesus (John 11:2). John is likely referring to his own account of Mary anointing Jesus with oil for his burial (John 12:3, 7). However, some like to identify Mary Magdalene with the sinful woman who washed Jesus's feet (Luke 7:37-38). While the subtitle in your Bible may refer to this as the 'sinful woman', Jesus refers to her as the woman 'who shows great love'. The composite Mary conveniently reduces the number of female disciples while also discounting them as sinful.


The Bible indicates that Jesus commissioned Mary as an apostle to the apostles (John 20). In the 3rd century, Hippolytus of Rome gave the title "apostle to the apostles" to both Mary Magdalene and Martha [1]. In the 13th century, the Catholic Thomas Aquinas called Mary an apostle to the apostles [2]. The Catholic Church excommunicated Aquinas posthumously in 1277, then, in 1324, declared him a saint [3]. In 1517, Jacques Lefevre d’Etaples argued against the centuries-old Roman Catholic teaching of the composite Mary as a repentant whore. The theological faculty of the Sorbonne condemned him for heresy and only accepted portrayals of the composite Mary [4]. However, some Catholics continued to reject the composite Mary, including the Benedictine Order, John Chrysostom, and Ambrose of Milan.


However, the Catholic Bishop of Paris condemned many of Aquinas's teachings in 1277, shortly after his death. The church declared Aquinas to be a saint in 1324, and in 1567, Pope Pius V declared him a Doctor of the Church, indicating he made significant contributions to theological study.


Finally, in 1969, Pope Paul VI clarified that Mary Magdalene was not the sinful woman of Luke 7 [5]. Up until that time, the Extraordinary Form had July 22 as a memorial day for Mary Magdalene, with readings being Luke 7:36-50 (the unnamed sinful woman washing Jesus's feet) and Proverbs 31:10-31 (wife of noble character). The post-Vatican II Ordinary Form lectionary suggested readings include John 20 (Mary Magdalene commissioned by Christ. This separated Mary Magdalene from the unnamed sinful woman in Luke 7.


Still, Mary Magdlane was conflated with Martha's sister, who went to France. In 2016, Pope Francis recognized Mary Magdalene at the same level as the apostles [6]. This raised her commemoration on July 22 from a memorial day to a feast day, but this feast day celebrated Mary Magdalene, still considered by many to be Martha's sister, Mary of Bethany. Then, in 2021, Pope Francis created a separate feast day for Martha, Mary, and Lazarus on July 29th, with readings about Lazarus's resurrection (John 11). At last, the conflated Mary has been untwined to show three separate women devoted to Jesus.


Mary, the sister of Martha, likely went to France (Gaul). When the priests plotted to kill Lazarus (John 12:10), church tradition tells us that Mary, her sister Martha and her brother Lazarus escaped Judea with a disciple named Maximin on a boat without sails or oars in AD 42. They landed in Marseille and preached about Jesus in Gaul (present-day France). Today, the bones of Lazarus are in Notre Dame Cathédrale La Major in Marseille, France, and Martha’s tomb is in Tarascon, France. There is a nearby tomb at Sainte-Maximin-la-Sainte-Baume, found in AD 1279, which was marked as Mary Magdalene's. That was at a time when the church enforced the teaching of the composite Mary. In 1521, it was a heresy worthy of excommunication to oppose the composite Mary. This coffin likely belongs to Mary, the sister of Martha.


Through the first fifteen hundred years of Christianity, the Western Church, led by the Roman Catholic Pope, enforced the composite Mary, complete with her history as a prostitute who spent the rest of her life doing penance, living as an ascetic in a cave in Gaul (France), where she died and was buried. Since Protestants broke away from the Roman Catholic church, many Protestants unconsciously uphold the idea of the composite Mary, who was a prostitute or sinful woman and who was Martha's sister and lived in penitence in France. The Catholic Church has finally removed references to the composite Mary and acknowledged them as a distinct women. However, many Catholics and Protestants continue to believe the tomb of Mary found beside Lazarus and Martha is that of Mary Magdalene.


Catholics and Protestants have been slow to uphold Mary Magdalene as a female apostle, forgiven and going out boldly to proclaim God's word. It seems many Christians prefer to imagine her as a reformed prostitute, being a patron saint of repentant sinners, living a life of penance, shame, and self-inflicted punishment in a cave. Others continue find it hard to imagine a woman so close to Jesus because she was devoted to his ideas, preferring instead to imagine her as a wife or romantic interest of Jesus.


On the other hand, the Eastern Orthodox churches have always taught that Mary Magdalene and Mary, Martha's sister, were distinct individuals, and neither was the sinful woman of Luke 7. The Eastern Orthodox church has always honoured Mary Magdalene as an apostle to the apostles, who testified before the Roman Emperor Tiberius, and travelled as an apostle. Orthodox artists show Mary holding up a red egg, teaching it is the symbol of new life, or holding a flask of oil to anoint Jesus's body. Unlike Catholic and Protestant art, Orthodox art depicts Mary Magdalene with a halo. Artists used the halo in depictions of disciples and apostles.


In my fiction, I refer to her as Marie of Magdala, a variation of the name to keep Mary Magdalene distinct from Mary, the sister of Bethany, and Mary, the mother of Jesus.


Mary Magdalene in Rome
Mary Magelane testifies before Emperor Tiberius and performs the miracle of the red egg

Mary Magdalene in Rome


Mary Magdalene was likely a woman of greater social status, independently wealthy, not referenced as "daughter of" or "wife of," yet with sufficient funds and freedom to travel with Jesus and to be a patron for Jesus and the other followers [7].


In addition, the Orthodox Church preserves the history that Mary Magdalene went to Rome [8]. The Orthodox Church suggests that Paul recognizes Mary Magdalene worked hard for the church in Rome (Romans 16:6). The Eastern Orthodox Church has always honoured Mary Magdalene as an apostle who appeared before Emperor Tiberius Caesar in Rome and testified that Jesus rose from the dead. She proved her testimony with a miraculous sign: the egg in her hand turned red. That's why many countries where the Eastern Orthodox Church is dominant have a long history of colouring Easter Eggs red.


The non-canonical Acts of Pilate, also called the Gospel of Nicodemus, reports that Mary Magdalene went to Rome, saying, "Who will let these things be heard by all the world? I shall go alone to Rome, to the Caesar. I shall show him what evil Pilate hath done in obeying the lawless Jews." [9]. She would have gone to Rome during the reign of Tiberius, who died in AD 37. The Orthodox Church places Mary Magdalene back in Rome when the church received Paul's letter to Rome, around AD 57-58.


Early historians, such as Eusebius, provide evidence that she went to Rome. Eusebius credits Mary Magdalene's preaching to Emperor Tiberius for his proposal to the Senate to recognize Christ as a god [10]. Early church historian Eusebius wrote that Tiberius knew from Pilate about the rumours that Christ rose, “and did not find anything preposterous in Christ’s teachings.” In addition, Eusebius credits Mary Magdalene’s preaching for Tiberius’s proposal to the senate that they “include Christ in the pantheon of Roman gods”. Mary's visit to Rome would have been prior to Tiberius's death in AD 37.


She may have been well-educated, and, given her devotion to Jesus, she appears deeply passionate about philosophy and theology. In Because She Was Called, from Broken to Bold: A Novel of the Early Church, I imagine Mary Magdalene and Junia appearing together before Emperor Tiberius. In those days, it took two women's testimonies to be valid in court. My novel shows Mary Magdalene deciding to stay and serve the church in Rome.


Mary Magdalene in Alexandria, Egypt


Alexandria was a port city and a first-century centre of learning. In the first century, it was already the home to its famous library and a place where women and men met and discussed philosophy and theology.


In AD 1896, fragments of the non-canonical Gospel of Mary were found in Upper Egypt. Likely dating to the second century, these scrolls were written in Coptic and show Mary Magdalene as a disciple with special revelations from Jesus. They were likely written by followers of people who had heard Mary preaching or teaching in Egypt. Unlike gnostic gospels, the Gospel of Mary presents one God and a unity of soul and body, as opposed to a hierarchical or dualistic view of the soul over matter, male over female [11]. Karen L. King states that while the canonical Gospels show how Jewish and Roman ideas shaped early Christianity, the Gospel of Mary gives insight into how the gospel may have been viewed by Greeks familiar with Plato [12].


Philo of Alexandria was a well-known Jewish theologian who took a delegation to Rome in AD 40 to stop the persecution of Jews [13]. It's possible that Mary Magdalene remained in Rome after her appearance to Emperor Tiberius in AD 36 or 37. While the canonical gospels focus on Jewish and Roman views of early Christianity, the Gospel of Mary shows the Greek views of the life and purpose of Jesus. It contains ideas familiar to those accustomed to Plato's teachings [8]. Philo met with Emperor Caligula, who mocked the Jews, promoted the Imperial Cult (emperor worship) and threatened to convert the Jewish Temple into an Imperial Cult Shrine. In the fall of AD 40, Caligula announced to the Senate that he would move to Alexandria and rule the Roman Empire from there as a divine monarch and Roman Pharaoh. He was assassinated in January of AD 41.


In Finding Her Voice, from Broken to Bold: A Novel of the Earliest Female Apostles, I imagine Mary Magdalene meeting Philo of Alexandria when he visits Rome. Perhaps she and other Jewish Christians in Rome hosted Philo and his delegation. I imagine her travelling with Philo to Egypt, the place where the Gospel of Mary was discovered in 1896. This novel posits that Mary Magdalene and Philo of Alexandria discussed philosophy, theology, scripture, Plato, and the gospel. My fiction shows Mary Magdalene as a prominent patron and disciple, a reliable witness to Jesus's life, and an apostle who receives visions from God and a model woman leader in the early church.


Mary Magdalene in Ephesus


Historical records from Eusebius and from the Orthodox Church place Mary working for the church in Rome (Romans 16:6). The Orthodox view is that Mary Magdalene eventually died in Ephesus, and in the 9th century, her relics were transferred to Constantinople (Istanbul) [14]. The sixth-century historian Gregory of Tours noted that Mary Magdalene later travelled to Ephesus (present-day Turkey), where she was buried. In AD 886, Byzantine Emperor Leo VI had her remains moved to Constantinople (present-day Istanbul).


The Gospel of Mary shows the writer was familiar with the Gospel of John. It is possible that Mary of Magdala, whose visions are described in the Gospel of Mary, went to Ephesus to discuss them with John and compare them to his visions and revelations. The Apostle John apparently lived in Ephesus for a time, possibly taking Jesus's mother there for safety after Herod killed John's brother, James. John likely established the first Christian community in Ephesus and led it before Paul arrived in Ephesus. John wrote the Gospel of John, the three letters of John, and the book of Revelation. Under Roman law, the penalty for prophecy, astrology and magic was banishment. John is said to have lived in Ephesus until he was banished to the island of Patmos under Roman Emperor Domitian (AD 81 – 96), and later returned to Ephesus and died there.


Rome


The Orthodox church recognizes Mary Magdalene back in Rome when Paul greeted her saying, “Mary, who works hard for you” (Romans 16:6) [15]. Jews had been banned from Rome under Emperor Claudius and were not permitted to return until after his death in AD 54. Paul wrote his letter to the Jewish and Greek Christians in Rome in the late AD 50s, leaving time for Mary Magdalene, a Jew, to travel and teach in Alexandria and Ephesus before returning to Rome.


Conclusion

We don't have clear records of where Mary Magdalene went as an Apostle. However, some traditions position her as going to Rome and Ephesus. The Gospel of Mary gives evidence that Mary went to Alexandria and parts of Egypt. My fiction portrays Mary Magdalene as a devout disciple and leading apostle, working in Rome, Alexandria, and Ephesus.




Elaine Ricker Kelly Author is empowering women with historical fiction about women in the Bible and early church and Christian blogs about women in leadership, church history and doctrine. Her books include:


Sources:

  1. A. M. Ernst, "Chapter Four. Apostola Apostolorum: Hippolytus on the Song of Songs", Brill, 2009, https://brill.com/display/book/9789004174900/Bej.9789004174900.i-372_005.xml

  2. Brandon L. Wanless, "Apostle to the Apostles", July 22, 2019, Thomistica,

    https://thomistica.net/posts/tag/Mary+Magdalene

  3. Mastin, L. (2009) "Individual Philosopher>Aristotle", The Basics of Philosophy, https://www.philosophybasics.com/philosophers_aristotle.html

  4. Gunther Simmermacher, "How Mary Magdalene The Apostle was Slandered", July 22, 2020, The Southern Cross, https://www.scross.co.za/2020/07/how-mary-magdalene-the-apostle-was-slandered/

  5. Carl E. Olson, "The Real Mary Magdalene", July 22, 2024, Simply Catholic, https://www.simplycatholic.com/the-real-mary-magdalene/

  6. Vatican News, "St. Mary Magdalene, Disciple of the Lord", July 22, 2016, https://www.vaticannews.va/en/saints/07/22/st--mary-magdalene--disciple-of-the-lord-.html

  7. Alon Bernstein, Isaac Scharf, “Mary Magdalene was not a prostitute but a devoted disciple who supported Jesus financially and spiritually, scholars say”, Independent, 1 April 2019, https://www.independent.co.uk/news/world/middle-east/mary-magdalene-feminism-metoo-jesus-disciples-apostle-christianity-judaism-pope-francis-vatican-a8281731.html

  8.  "Myrrhbearer and Equal of the Apostles Mary Magdalene," Orthodox Church in America, Accessed March 17, 2024, https://www.oca.org/saints/lives/2001/07/22/102070-myrrhbearer-and-equal-of-the-apostles-mary-magdalene

  9. Kirby, Peter. “Gospel of Nicodemus: Acts of Pilate” Early Christian Writings, Accessed May 3, 2025 https://www.earlychristianwritings.com/text/gospelnicodemus-roberts.html#google_vignette

  10. Archimandrite Makary (Veretennikov), “Holy Equal-to-the-Apostles Mary Magdalene,” trans. Nun Cornelia (Rees), Orthodox Christianity, https://orthochristian.com/122857.html. First published in Alpha and Omega Magazine, August 4, 2022, https://azbyka.ru/otechnik/Makarij_Veretennikov/svjataja-ravnoapostolnaja-marija-magdalina/.

  11. James Bean, “The Gospel of Mary Magdalene is Not a Gnostic Gospel”, Medium, August 11, 2021, https://sant-mat.medium.com/the-gospel-of-mary-magdalene-is-not-a-gnostic-gospel-7be69111d394

  12. Patrice Fagnant-MacArthur, “The Gospel of Mary of Magdala by Karen L. King, 2022, EBSCO, https://www.ebsco.com/research-starters/literature-and-writing/gospel-mary-magdala-karen-l-king

  13. "Philo", The Roman Empire in the First Century, PBS, Accessed 3 May 2025,  https://www.pbs.org/empires/romans/empire/philo.html

  14. Archimandrite Makary (Veretennikov), ibid.

  15. "Myrrhbearer and Equal of the Apostles Mary Magdalene", Orthodox Church in America, Accessed December 15, 2021, https://www.oca.org/saints/lives/2001/07/22/102070-myrrhbearer-and-equal-of-the-apostles-mary-magdalene










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