In the Early Christian tradition Mary Magdalene is primarily known from the New Testament Gospels as one of Jesus Christ’s followers. She is mentioned as witnessing the crucifixion, burial, and resurrection of Jesus. Her significance in early Christian tradition stems from these accounts, portraying her as a devoted disciple.
In the 2nd and 3rd centuries, various interpretations and legends about Mary Magdalene began to emerge within Christian communities. During the medieval period (5th to 15th centuries), the cult of Mary Magdalene gained prominence in Western Christianity. Legends spread, such as her alleged journey to France. Common belief among Catholic scholars was that Mary and her companions fled persecution in Jerusalem, crossed the Mediterranean in a boat, and landed near Arles in the South of France (since named “Saintes Maries de la Mer”'). She then retired to the Holy Cave (“Sainte-Baume”) on a hill in the Marseille region, and converted all of Provence to Christianity. These legends of Mary Magdalene were widely accepted throughout the Catholic Church in the Middle Ages and into the present day.
Catholic doctrine holds that at the time of her death, Mary Magdalene was carried by Angels to Aix en Provence and into the Oratory of Saint Maximinus at Villa Lata, where she received last rites. In 771 her relics were moved by Gerard the Duke of Burgundy to the newly founded Abbey de la Madaleine at Vézelay. Her relics were first venerated there beginning ca 1050.
Her cult at places like Vézelay (after 1050) in France and her portrayal in literature and art further contributed to her cult status. Later works like the Golden Legend (mid 13th century) and artistic depictions, such as the most unusual one made in about 1430 by Donatello, reinforced her as a figure of penitence, devotion and contemplation.
The Cistercian Order, founded in 1098 by St. Robert of Molesme, played a role in promoting the veneration of Mary Magdalene. The Cistercians were known for their asceticism, devotion to the Virgin Mary, and emphasis on contemplative life. Bernard of Clairvaux and other Cistercian authors emphasized themes of repentance and conversion, which resonated with Mary Magdalene’s narrative as a reformed sinner. This emphasis on penitence aligned with the Cistercian ideals of humility and spiritual purity.
Vézelay Abbey (9th-12th centuries), originally a Benedictine monastery but later associated with the Cistercians, in 1050 became a major pilgrimage site dedicated to Mary Magdalene, based on her relics there. In 1146, Bernard of Clairvaux preached the Second Crusade at Vézelay, which may suggest intertwining the Cistercian promotion of Mary Magdalene with the broader Christian military movements of the time.
There were also direct relations with the manual labour of the Cistercians. Some 13th century stories mention visions by toiling monks in the fields, of saints such as the Virgin Mary, her cousin Elisabeth, her mother Ann and Mary Magdalene wiping the workers' brows and sending a cool breeze. 1)
The Cistercians also contributed to the spread of her veneration through their extensive literary and artistic efforts. Manuscripts produced in Cistercian monasteries often included depictions of Mary Magdalene. These visual and textual representations helped popularize the idea of dedicating churches to her.
During the 12th and 13th centuries, the cult of Mary Magdalene reached its peak. In 1279 an excavation for King Charles II of Naples discovered an intact shrine believed to be of Mary Magdalene at Saint Maximin la Sainte Baume in Provence. That site featured an inscription explaining why her relics had been hidden there, indicating that it was either the hidden true burial site, or an alternate site of partial relics. 2) The relics were placed in the Basilica of Saint Mary Magdalene at Saint-Maximin-la-Sainte-Baume, Provence, which became another major pilgrimage destination. The Cistercians contributed to the development of this site, solidifying the connection between these orders and the veneration of Mary Magdalene.
There are many churches in France dedicated to Mary Magdalene. Many were not directly founded by the Cistercians, but they often were part of the Cistercian reform movement from the early 12th century. These reforms emphasized penitence, devotion and contemplation which closely aligned with Mary Magdalene’s image as a repentant sinner.
To conclude, the cult of Mary Magdalene in the 11th to 14th century seems to have been more coinciding with the development of the Cistercian Order than being a product of the latter, both resonating on the same principles of penitence, devotion and contemplation.
Thus blog is original work by TemplarsNow, quoting several sources. Some specific ones: 1) the quoted vision of the monks comes from The Cistercians in the Middle Ages by Burton and Kerr, the Boydell Press (2011), p 106, 2) . Saint Mary Magdalene and the Knights Templar, knightstemplarorder.org. The illlustration shows the most unusual depiction of Mary Magdalene by Donatello (ca 1430), a wooden statue, formerly painted, now kept in Florence, Italy. source. Fair Use intended.
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