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This is totally incompatible with historical evidence, however.  During the time period that Mary was supposedly being subdued by Peter’s party, prominent church leaders such as [[Hippolytus]], [[St. Ambrose]], and [[St. Augustine]] were writing her praises in their literature, describing her as “the new Eve” and “the apostle to the apostles”.  If the mainstream Christian church—the winners—were trying to eliminate Mary’s influence and reputation would they at the same time be extolling her virtues and cherishing the fact that she was the first to see Jesus after the Resurrection? (Welborn 69-70)   

This is totally incompatible with historical evidence, however.  During the time period that Mary was supposedly being subdued by Peter’s party, prominent church leaders such as [[Hippolytus]], [[St. Ambrose]], and [[St. Augustine]] were writing her praises in their literature, describing her as “the new Eve” and “the apostle to the apostles”.  If the mainstream Christian church—the winners—were trying to eliminate Mary’s influence and reputation would they at the same time be extolling her virtues and cherishing the fact that she was the first to see Jesus after the Resurrection? (Welborn 69-70)   

The single shred of evidence upon which the idea that Jesus and Mary Magdalene were married is found in a portion of the [[Gnostic gospel of Philip]], written a full 200 years after Jesus’ death, which states, “and the companion of the […] Mary Magdalene.  […] her more than [all] the disciples [and used to] kiss her [often] on her […].”  Brackets indicate where holes exist in the original manuscript, and clearly any interpretation of this passage requires much guesswork.  Many assume [mouth] was the place where [Jesus] used to kiss Mary [often], however, it could just as likely have been forehead, cheek, arm, hand, or foot—we have no way of knowing if it was even speaking of Christ. (Bock 21)   

The evidence upon which the idea that Jesus and Mary Magdalene were married is found in a portion of the [[Gnostic gospel of Philip]], written 200 years after Jesus’ death, which states, “and the companion of the […] Mary Magdalene.  […] her more than [all] the disciples [and used to] kiss her [often] on her […].”  Brackets indicate where holes exist in the original manuscript, and clearly any interpretation of this passage requires much guesswork.  Many assume [mouth] was the place where [Jesus] used to kiss Mary [often], however, it could just as likely have been forehead, cheek, arm, hand, or foot.  There is no way of knowing if it was even speaking of Christ. (Bock 21)   

Teabing apparently is of the belief that Jesus used to kiss Mary on the mouth, and reports this to Sophie and Langdon as a fact without any explanation.  He then goes on to inform a spellbound Sophie and Langdon that “as any Aramaic scholar can tell you, the word ‘companion,’ in those days, literally meant spouse.” (Ehrman 142)  Unfortunately for our scholar, this is simply not true.  First of all, the word is not Aramaic—the gospel of Peter is written in Coptic, and the word used here for “companion” is actually a loan word—borrowed from Greek—koinόnos. In Greek the word for “spouse,” “wife” or “lover” would have been a form of gyn—koinόnos is a word used for friends and associates. (Ehrman 143)

Teabing apparently is of the belief that Jesus used to kiss Mary on the mouth, and reports this to Sophie and Langdon as a fact without any explanation.  He then goes on to inform a spellbound Sophie and Langdon that “as any Aramaic scholar can tell you, the word ‘companion,’ in those days, literally meant spouse.” (Ehrman 142)  However the word is not Aramaic, the Gospel of Peter is written in Coptic and the actual word for companion is "loan word" from Greek. The Greek koinόnos is a word used for friends and associates. (Ehrman 143)

There is no evidence anywhere that indicates that Jesus was married.  (Bock 32)  In the [[Bible]], women are often identified by the men whom they are associated with.  (Mary the mother of Jesus, the mother of Mark, and the wives of several of the apostles are mentioned.)  Mary was never tied to any male when she was named.  Instead, she was identified by her hometown, Magdala.  (Bock 41)  While the Bible talks in great detail about Jesus’ other relationships—his mother, father, siblings, aunt, uncle, disciples’ parents, disciples’ wives, not once is Jesus’ wife mentioned.  (Welborn 60)

There is no evidence anywhere that indicates that Jesus was married.  (Bock 32)  In the [[Bible]], women are often identified by the men whom they are associated with.  (Mary the mother of Jesus, the mother of Mark, and the wives of several of the apostles are mentioned.)  Mary was never tied to any male when she was named.  Instead, she was identified by her hometown, Magdala.  (Bock 41)  While the Bible talks in great detail about Jesus’ other relationships—his mother, father, siblings, aunt, uncle, disciples’ parents, disciples’ wives, not once is Jesus’ wife mentioned.  (Welborn 60)