> From the Gospel of Philip :
> 55. Wisdom (sophia) whom they call barren, is the mother of
> the angels,
> and the consort of Christ is Mary Magdalene. The Lord loved
> Mary more than all the disciples, and he kissed her on the
> mouth many times. The other disciples saw him...They said to
> him "Why do you love her more than all of us?" The Savior
> answered and said to them, "Why do not I love you as I do her?"
> From "Lost Scriptures: Books That did not make it into the
> New Testament", by Bart D. Ehrman-Chair, Divinity Dept. Univ.
> of North Carolina
> 2003-Oxford University Press
I would be intersted in seeing the original Greek translation of the above passage because according to this translation by Wesley W. Isenberg, the passage uses the word companion, not consort:
"As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the [...] Mary Magdalene. [...] loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples [...]. They said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness."
If the original translation uses the Greek word "koinonos" for "companion" or "consort", as it does in the orginal translation of the other passage from The Gospel of Philip ("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."), then that is significant because this word doesn't mean spouse or sexual consort. It means "partner" and is used several times in the New Testament with this ordinary meaning. For example, when Paul refers to himself as Philemon's koinonos ("If thou count me therefore a partner, receive him as myself." - Philemon 1:17, KJV).
Again, it's interesting that Wesley W. Isenberg translates the original word as "companion".
If the original word is other than "koinonos" and is translated as "consort" (meaning that Wesley W. Isenberg's translation is vague), then it renders the rest of the quoted passage nonsensical because even if we suppose the above passage from The Book of Philip conveys historically accurate information, the passage itself appears to disprove Jesus' marriage to Mary. If Jesus had been married to Mary then surely his kissing her wouldn't have been an offense. Surely Jesus could've satisfied the disciples' question, "Why do you love her more than all of us?", by explaining that Mary was his wife. Jesus doesn't do this though. Instead, he explains his affection for Mary by pointing out she has "light" and this context, it's clear he's talking about knowledge and that is consistent with other gnostic gospels.