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Thank you Elden. There are a number of other commentators who think Mary went to the tomb. I agree that the scriptural accounts are not clear on this. I have simply felt it likely that since Mary was at the cross and other faithful women in Jerusalem went to the tomb, I imagine that Mary would have gone with them even though I do not think she is specifically mentioned.
Dr. Thompson,
I observed that you found a piece of my blog article on the Venerable Bede and Mary, the Blessed Mother, helpful in your discussion. I am thankful to God that you did.
However, I noticed a small typo in your footnote citation, my middle initial is O not A. I mention it because there is another Roman Catholic deacon in Italy with the same name (no relation) and I believe his middle initial is A!
Best wishes to you and your family.
Deacon Paul O. Iacono
Diocese of Providence, Rhode Island USA
Fra Angelico Institute for Sacred Art
fraangelicoinstitute.com
I think the editor has already made this correction. My apologies.
Thanks for focusing additional attention on Mary. She is certainly a role model we should all pay attention to. It is worth noting that in his sermon, King Benjamin situates God the Father and Mary, Christ’s earthly mother, in the middle of his account of the atonement, between Gethsemane, where it began, and the Cross where it was finished (Mosiah 3: 7-9). And of course, the New Testament, as you note, also places Mary at the cross, where she shares in the suffering of her Son, who redeemed us. In Nephi’s vision, this mother of the Son of God “after the manner of the flesh” is closely connected with the Mother of the Son of God after the manner of the spirit, present in her symbol, the sacred tree in heaven from which her Son descends to earth to be born of Mary. The glory of the figure signified by the sacred tree in heaven, Heavenly Mother, whose beauty and whiteness, the text suggests, exceeds anything found on earth, is most nearly reflected here by Mary, who shares the attributes of beauty and whiteness that characterize her and our Heavenly Mother. So in Nephi’s vision, we find linked together the two best models we have of what it means to be an ideal, perfected, glorified woman, our Heavenly Mother and Mary.
Thank you for your comment Val. I agree that King Benjamin was aware of Mary’s name and perhaps he was part of the source for Alma the Younger’s prophetic knowledge even though our current version of the Book of Mormon does not indicate that Nephi knew Mary’s name. I am also aware of your further work on the sacred tree (http://squaretwo.org/Sq2ArticleLarsenHeavenlyMother.html) as well as the work of Dan Peterson entitled “Nephi and his Asherah”, (https://scholarsarchive.byu.edu/jbms/vol9/iss2/4/) but could not include all.
Best wishes
Keith
An insightful article. I am surprised that you identify the Mary at the tomb as Mary the mother of Jesus (your notes 74 and 75) whereas almost all of the commentaries I have checked identify her as Mary Magdalene. Of course there was another Mary at the scene, but Julie Smith in her New Testament Commentary on Mark gives three specific reasons why this was probably not Mary the mother of Jesus. I am just curious about your thoughts on this.
Eden,
In support of Keith’s position on this I would point out the following:
Matthew wrote earlier in his book, “Is not this the carpenter’s son? is not his mother called Mary? and his brothers James and Joses [Joseph] and Simon and Judas?” (Matthew 13:55) Then, describing the women at the crucifixion he states that in addition to Mary Magdalene there was “Mary the mother of James and Joses.” (Matthew 27:56) This clearly identifies this Mary the mother of Jesus. Five verses later he writes, “And there was Mary Magdalene and the other Mary, sitting over against the sepulchre.” (Matthew 27:61) This “other Mary” can only refer to the Mary he previously identified as the mother of Jesus. Matthew refers to her again six verses later when he writes,” …the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.” (Matthew 28:1)