Spread by the theologians of the third and fourth centuries, this unproven theory was very popular in the nineteenth century, and caused much confusion and a certain discredit to a person that was one of the leading apostles of Christ.
In the Gospel of Thomas there are two mentions of Mariham (lodge 21 and 114), which, according to scholars, refer to Mary Magdalene.The second occurrence is part of an enigmatic passage that has been subject to very different interpretations: Simon Peter said: ”Mariham away from us! Jesus replied: “Look, I'll take care of making her male, so that she too will become a living spirit, identical to you men: for every woman who becomes male shall enter the kingdom of heaven”.This text, in the light of contemporary gnosis is very illustrative, even though throughout history has been read with the dead letter. 32) she is considered the companion (şżą˝É˝żÂ) of Jesus: (There were) three (who) always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion[şżą˝É˝żÂ].Mary Magdalene is mentioned both in the canonical New Testament, and in various Apocryphal Gospels, as a distinguished disciple of Jesus of Nazareth.She is considered a Saint by the Roman Catholic Church, the Orthodox Church, and the Anglican Communion, who celebrate her feast on July 22.
She holds a special importance for the Gnostic schools of Christianity.
Her name refers to her place of origin: Mary of Magdala, location situated on the western shore of Lake Tiberias.
The information over Mary Magdalene in the Canonical Gospels is poor.
She is cited in relation to four different events: The aforementioned references are the only paragraphs in the Canonical Gospels in which “Mary of Magdala” is cited.
The Western Christian Tradition (Catholic) however, although without relying on written evidence of any kind, has identified Mary Magdalene with other characters cited in the New Testament: The identity of Mary Magdalene as Mary of Bethany and "the woman who was a sinner", was established in a sermon given by Pope Gregory in 591, in which he said: “She, whom Luke calls the sinful woman, t whom Jose calls Mary -of Bethany, we believe that she is Mary of whom seven devils were expelled according to Mark”..
This is the sermon that has caused along the history the link between Mary Magdalene and these fatal words that have condemned her over many years to be the sinner; today it could be verified that this does not have well-founded bases and the first, the sinner, isn’t necessarily the same as the other two Marys.