The Four Pillars of Mary Magdalene's Syntax

Magdalene’s Silent Being as a Mystical Syntax

Feb 12, 2025

The hidden syntax of contrite, repentant Mary Magdalene, ascending to heaven as sacred music.

Magdalene’s Silent Being as a Mystical Syntax

Holy Magdalene’s contrite, repentant silent Being is hidden as a mystical syntax ascending to heaven as sacred music for the Holy Trinity and Our Lady. Her contrition purifies the dark night of faith as we journey with St. Joan of Arc and St. Thérèse through the valley of inceptual thinking. The darkness gleams with purity, faintly echoing the angelic music in the soft light of Magdalene’s silent Being.

“Here, perhaps, at the close of our work, one asks oneself why the divine Master of Souls has chosen as the one to love Him more than anyone else a poor sinner, and bequeathed her to us as the most moving example of holiness. The reason is not difficult to discover: innocence is a drop of water in the world, repentance is the ocean that envelops it and saves it.”

~ Lacordaire, OP, Henri-Dominique. The Life of St. Mary Magdalene.

Magdalene’s soft light leading to the kingdom of Mystical France on the horizon unveils the hidden syntax of the panorama across the dark night in the valley of inception. It heralds the symphony of the angelic melody.

The Four Pillars of Magdalene’s Syntax

There are four pillars comprising her syntax.

1. Architectural Syntax of Her Basilica

The high arching nave presages a transformation in the soul as it ascends to heaven in spirit. To the right, upon entry, the first side chapel is that of St. Joan of Arc and St. Thérèse, witnessing the assumption of Mary Magdalene to the summit of the massif to receive the Eucharist. The combined hearts of St. Joan and St. Thérèse circumscribes the ascent of Magdalene. Magdalene’s soft light gleams from the combined hearts.

Entering the holy Basilica of St. Mary Magdalene in Saint-Maximin-la-Sainte-Baume, the “third tomb” of Christendom. Photograph by Walter Emerson Adams.

The nave of the Basilica, where the pilgrim’s heart ascends to heaven upon approaching the holy altar. Photograph by Walter Emerson Adams.

The first side chapel on the right upon entering - St. Joan and St. Thérese standing witness to the holy assumption of Mary Magdalene to the top of the massif. Photograph by Walter Emerson Adams.

2. Liturgical Syntax of Adoration of the Eucharist and Veneration of Magdalene’s Relics

Besides the holy Mass - the highest form of prayer given to us by Jesus Christ - the soft light of Magdalene’s syntax guides the pilgrim soul to Eucharistic adoration. As the soul ascends to heaven walking through the nave, Jesus makes himself known in his Real Presence. He is here with us in his true Body and Blood.

The magnificent chapel of adoration in the Basilica where the pilgrim may sit with Magdalene at the foot of the cross, weep with her at the tomb of the resurrection, and depart with her in evangelical zeal after Jesus calls them by name. “Mary!” Photograph by Walter Emerson Adams.

The anticipation is palpable as the pilgrim descends into “the third tomb of Christendom” to venerate the holy relics of Mary Magdalene. The woman who loved Jesus, wept at his feet, sat before him in her silent Being, anguished at the foot of his cross, wept more at his tomb, and rejoiced at hearing his resurrected voice, “Mary!” is before us in her bodily remains. At the resurrection of the dead, glory will transform what now appears as mere bone. We venerate her to glorify Jesus Christ, whom she loved. We hope to be caught up in her radiant light at the resurrection, though we are vulgar sinners unworthy of such grace. Repent. Repent. Repent. We are the lowest of the low in our sins. Magdalene is our sign of hope that these sins do not have to keep us from sharing in her radiant light. Repent. Repent. Repent. The Kingdom of God is at hand.

The descent into the tomb of Mary Magdalene. Silence. Contemplation. Repentance. Contrition. We are before Magdalene and glorify Jesus Christ in our veneration. Photograph by Walter Emerson Adams.

The icon of Holy Magdalene in the tomb. Photograph by Walter Emerson Adams.

The holy skull of Mary Magdalene. The material form that held the mind of inceptual thinking and from which tears of contrition fell on our Lord’s feet. Photograph by Walter Emerson Adams.

3. Symbolic Syntax of Magdalene’s Transformation in Christ.

Thirty minutes by car south from the Basilica, the pilgrim finds the holy grotto of Mary Magdalene in the range of massifs in the Sainte-Baume Forest. A hostellerie for pilgrims sits near the foot of the massif where one finds a small chapel amidst the hotel, cafeteria, and main restaurant. Inside the chapel hang four magnificent paintings representing Mary Magdalene’s transformation in Christ and her journey to Provence and the grotto. They are a contemplative pedagogy for our own transformation and call to evangelize for Christ.

The first is Magdalene’s encounter with Jesus. Photograph by Walter Emerson Adams.

The second is Magdalene evangelizing the locals in Provence. Photograph by Walter Emerson Adams.

The third is Magdalene contemplating at her grotto in Provence with her inceptual charism. Photograph by Walter Emerson Adams.

The fourth is Magdalene’s final journey from the grotto to St. Maximin, bishop of Aix, to attend Mass and receive the Eucharist before she dies. Photograph by Walter Emerson Adams.

4. Natural, geographic syntax of Magdalene’s grotto in Provence

After Magdalene’s tomb, her grotto represents the holiest site for the pilgrim. Here, we find the source of our inceptual understanding of Mystical France and Magdalene’s place in it. The soft light of her charism shines across the earth from this epicenter of spiritual astonishment, detected faintly by those whom the Holy Spirit calls. Once perceived, the alethic light of Magdalene’s lamps guiding us to the Kingdom is a beacon. Our soul does not rest until we find our way there and ascend in repentance to the grotto itself. The “Ascent to the Grotto” is the Ascent of Mount Carmel for St. John of the Cross, and the interior of the grotto is the Interior Castle of St. Teresa of Avila.

The Ascent to the Grotto is a spiritual journey unveiling the refulgence of the combined hearts of Joan of Arc and Thérèse of Lisieux, woven with the mystical charism of Mary Magdalene in France through sacred poetic reflection.

The massif of the grotto of Mary Magdalene at la Sainte-Baume with the pathway of ascent in the foreground. Photograph by Walter Emerson Adams.

The rugged pathway. The Ascent to the Grotto. Photograph by Walter Emerson Adams.

Magdalene’s view from the grotto. Mount Sainte-Victoire in the distance, a favorite subject of the artist, Paul Cézanne.

The interior of the grotto and the altar where the Dominican friars celebrate Mass. Photograph by Walter Emerson Adams.

A statuesque depiction of holy Magdalene assumed by angels to the top of the massif to receive the Eucharist. Photograph by Walter Emerson Adams.

The leg bone (femur or tibia) of Mary Magdalene in the grotto behind the altar. Photograph by Walter Emerson Adams.

For a collection of key reflections on Mary Magdalene and The House of New Bethany, purchase my book, The House of New Bethany: Holy Devotion to St. Mary Magdalene in paperback, kindle, or audiobook formats.

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