Bible Review

Miriam Gurko, The Ladies of Seneca Falls: The Birth of the Woman’s Rights Movement (New York: Schocken, 1976), pp. 161–162.

See, for example, Randi Warne’s discussion of women’s studies, “Toward a Brave New Paradigm: The Impact of Women’s Studies on Religious Studies,” Religious Studies and Theology 9/2 (1989), p. 35.

Rosemary Ruether, Women-Church (San Francisco: Harper & Row, 1985), n. 1, p. 286. Contrast Pheme Perkins (The Gnostic Dialogue [New York: Paulist, 1980], n. 10, p. 136), who thinks that the role of Mary Magdalene in Gnostic texts is not evidence that Gnostics upheld community leadership by women. Her role, however, is not the only evidence for this.

See D.M. Parrot, “Gnostic and Orthodox Disciples in the Second and Third Centuries,” Nag Hammadi, Gnosticism, and Early Christianity, ed. C.W. Hedrick and R. Hodgson, Jr. (Peabody, MA: Hendrickson, 1986), pp. 218–219.

Elaine Pagels, The Gnostic Gospels (New York: Random House, 1979), p. 18.

Rather, another gnostic figure, Sophia (Wisdom), associated with a fall through love and an agony of remorse.

Marlee Alex, Mary Madgalene: A Woman Who Showed Her Gratitude (Grand Rapids, MI: Eerdmans, 1987).

Jacques Lefèvre d’Etaples, De Maria Magdalene & triduo Christi Disceptatio (Paris, 1517).

Jacobus de Voragine, Legenda aurea, ed. T. Graesse (Dresden, 1846); English transl.: Granger Ryan and Helmut Rippergar, The Golden Legend of Jacobus Voragine (New York: Longmans, 1941; reprint New York: Arno, 1969), pp. 355–364.