Gospel. Mary Magdalene Ramon K. Jusino (1998) proposed that the beloved disciple in the Gospel of John was originally Mary Magdalene. But as Matkin and others note, Mary and the beloved disciple appear in the same scene in John 20. To make this claim and maintain consistency with scripture, the theory is suggested that Mary's separate existence in the two common scenes with the beloved disciple, John 19:25–27 and John 20:1–11, is due to later modifications, hastily done to authorize the Gospel in the late 2nd century (John 19:25–27 in particular, as the beloved disciple's presence at the foot of the cross is mentioned only immediately after Mary Magdalene is named among the list of women also present and not prior, nor is he listed accompanying Jesus's mother at the cross prior to the listed women; only upon being acknowledged and commissioned by Jesus to look after his mother is the beloved disciple's presence established). Both scenes are claimed to have inconsistencies both internally and in reference to the synoptic Gospels. This rough editing therefore might have been done to make Mary Magdalene and the beloved disciple appear as different persons. In the Gospel of Mary, part of the New Testament apocrypha – specifically the Nag Hammadi library – a certain Mary who is commonly identified as Mary Magdalene is constantly referred to as being loved by Jesus more than the others. In the Gospel of Philip, another Gnostic Nag Hammadi text, the same is specifically said about Mary Magdalene. Unknown priest or disciple Brian J. Capper argues that the beloved disciple was a priestly member of a quasimonastic, mystical, and ascetic Jewish aristocracy, located on Jerusalem's prestigious southwest hill, who had hosted Jesus's last supper in that location, citing the scholar D.E.H. Whiteley, who deduced that the Beloved Disciple was the host at the last supper. Capper suggests, to explain the largely distinctive designation of the beloved disciple as one loved by Jesus, that the language of 'love' was particularly related to Jewish groups which revealed the distinctive social characteristics of 'virtuoso religion' in ascetic communities. The British scholar Richard Bauckham reaches the similar conclusion that the beloved disciple, who also authored the Gospel attributed to John, was probably a literarily sophisticated member of the surprisingly extensive high priestly family clan. Gerd Theissen and Annette Merz suggest the testimony may have come from a lesser known disciple, perhaps from