There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. His sister and his mother and his companion were each a Mary. – The Gospel of Philip
Today is the Feast of St. Mary Magdalene, long considered to be either a prostitute or “reformed” prostitute and therefore the subject of special devotion by many Catholic (and Orthodox, and Anglican, and Lutheran) whores. As I have explained before, there is no canonical evidence for this; the idea seems to date to a sermon delivered in 591 by Pope Gregory the Great, in which she was identified as a repentant harlot (possibly by identification with the “adulterous woman” whom Jesus rescues from being stoned in the 8th chapter of John). But the four canonical Gospels are not the only ones:
…among those used by Gnostic congregations (and subsequently excluded from the canon) were four more Gospels: Thomas, Philip, Mary and Judas, all but the last of which assign a much more prominent role to Mary Magdalene than the four canonical ones; indeed, the Gospel of Mary is actually attributed to her. These Gospels refer to Mary as Jesus’ “companion” and describe him as loving her more than his other disciples and often kissing her on the mouth…the Gospel of Mary identifies her as the unnamed “disciple Jesus loved” mentioned so often in John…
Pope Gregory may well have been aware of these gospels, and perhaps intentionally conflated the Magdalene with the adulteress as a way of smearing her in a time of increasingly-patriarchal Church practices and increasingly-prudish Church attitudes toward sex. It is possible that one of the reasons Mary the Harlot caught on so quickly as a mythic figure was that she built upon and supplanted the clearly sexual (though not specifically professional) portrayal in the Gnostic gospels, oral traditions of which could well have survived their suppression two centuries before Gregory’s sermon. I might even point out that she could well be viewed as a Christianized Venus, just as the Blessed Mother is a Christianized mother-goddess and Jesus himself a Christian solar deity. The actual biographical facts of the lives of the human beings upon whom the mythic figures are based is of no more importance than whether Buddha could actually perform miracles, King Arthur pulled a sword from a stone or Mohammed flew into heaven on a winged horse; as in the case of Saint Nicholas (the official patron saint of whores), the mythology which has developed around the historical Mary Magdalene has a life of its own independent of the mundane facts. The process of apotheosis creates a new being separate and distinct from the long-dead person whose name he or she shares, and that being inhabits the irrational realm of faith rather than the rational one of fact.
Simply put, Mary Magdalene the symbol is an entity wholly distinct from Mary Magdalene the first-century Jewish woman, and whether the latter was a whore, wife or mere follower to Yeshua bar Yosef is immaterial to the power of that symbol. For centuries, the name “Magdalene” has been synonymous with “prostitute” in Christendom; when in the 13th century the idea arose for the first time that whores were “fallen” women in need of “rescue”, the asylums established for the purpose were called “Magdalene homes”. Though few of these institutions survived the Black Death, the movement was revived in the mid-18th century and the number of such places multiplied with the rise of the “white slavery” myth a century later; though they again died out in most places in the early 20th century, they continued on in Ireland until 1996. In various parts of the British Isles, the term “Magdalene” became “Maggie”, and applied either to whores in general (in England) or ones confined to Magdalene laundries (in Ireland). The working girls in a number of folk songs are named “Maggie”, and of course Stephen Crane gave us Maggie: A Girl of the Streets; some of y’all have probably guessed that I chose the name “Maggie” for a reason, and perhaps noticed that the name “Maggie McNeill” has a similar cadence to “Mary Magdalene”.
So even though I well understand that Mary Magdalene may not have “really” been a member of my profession, I also understand the difference between fact and truth. The sacred whore may have largely ceased to exist in the mundane world of matter, but she still exists in the human unconscious. And in the West, it has pleased her for a number of centuries now to work under the stage name Mary Magdalene.