Mary of Bethany

As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!”

“Martha, Martha,” the Lord answered, “you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her.”

— Luke 10:38-42, New International Version

In medieval Western tradition, Mary of Bethany was identified as Mary Magdalene perhaps in large part because of a homily given by Pope Gregory the Great where he taught about several women in the New Testament were the same person. This led to a conflation of Mary of Bethany with Mary Magdalene as well as with another woman (beside Mary of Bethany who anointed Jesus), and the woman caught in adultery. Eastern Christianity never adopted this identification. In his article in the 1910 Catholic Encyclopedia Hugh Pope stated, "The Greek Fathers, as a whole, distinguish the three persons: the 'sinner' of Luke 7:36-50; the sister of Martha and Lazarus, Luke 10:38-42 and John 11; and Mary Magdalen.

Hugh Pope enumerated the accounts of each of these three persons (the unnamed "sinner", Mary Magdalene, and Mary of Bethany) in the Gospel of Luke and concluded that, based on these accounts, “there is no suggestion of an identification of the three persons, and if we had only Luke to guide us we should certainly have no grounds for so identifying them [as the same person].” He then explains first the position, at that time general among Catholics, equating Mary of Bethany with the sinful woman of Luke by referring toJohn 11:2, where Mary is identified as the woman who anointed Jesus, and noting that this reference is given before John's account of the anointing in Bethany:

John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14). It is remarkable that already in John 11:2, John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa. It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner." In the same way Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:7) he conceals. If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same.

Hugh Pope then explained the identification of Mary of Bethany with Mary Magdalene by the presumption that, because of Jesus’ high praise of her deed of anointing him, it would be incredible that she should also not have been at his crucifixion and resurrection. Since Mary Magdalene is reported to have been present on those occasions, by this reasoning, she must therefore be the same person as Mary of Bethany:

An examination of John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen. From John we learn the name of the "woman" who anointed Christ's feet previous to the last supper. We may remark here that it seems unnecessary to hold that because Matthew and Mark say "two days before the Passover", while John says "six days" there were, therefore, two distinct anointings following one another. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, "she hath wrought a good work upon Me...in pouring this ointment upon My body she hath done it for My burial...wheresoever this Gospel shall be preached...that also which she hath done shall be told for a memory of her." Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ? Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while John calls her "Mary Magdalen" in 19:25, 20:1, and 20:18, he calls her simply "Mary" in 20:11 and 20:16.

 Western Christianity's identification of Mary Magdalene and Mary of Bethany was reflected in the arrangement of the General Roman Calendar, until this was altered in 1969, reflecting the fact that by then the common interpretation in the Catholic Church was that Mary of Bethany, Mary Magdalene and the sinful woman who anointed the feet of Jesus were three distinct women.

n Orthodox Church tradition, Mary of Bethany is honored as a separate individual from Mary Magdalene. Though they are not specifically named as such in the gospels, the Orthodox Church counts Mary and Martha among the Myrrh-bearing Women. These faithful followers of Jesus stood at Golgotha during the Crucifixion of Jesus and later came to his tomb early on the morning following the Sabbath with myrrh (expensive oil), according to the Jewish tradition, to anoint their Lord's body. The Myrrhbearers became the first witnesses to the Resurrection of Jesus, finding the empty tomb and hearing the joyful news from an angel.

Orthodox tradition also relates that Mary's brother Lazarus was cast out of Jerusalem in the persecution against the Jerusalem Church following the martyrdom of St. Stephen. His sisters Mary and Martha fled Judea with him, assisting him in the proclaiming of the Gospel in various lands. The three later moved to Cyprus, where Lazarus became the first Bishop of Kition (modern Larnaca). All three died in Cyprus.