Tenny, Merrill C. (Gen. Ed.) The Zondervan Pictorial Encyclopedia of the Bible in Five Volumes Zondervan Publishing House, Grand Rapids, Michigan, 1976, 4:105-106
The Christian imagination has been free with Mary Magdalene, mostly seeing her as a beautiful woman whom Jesus saved from an immoral life. There is nothing whatever in the sources to indicate this. Luke says that seven demons had gone out from her, which shows that Jesus had rescued her from a very distressing existence. But there is no reason for connecting the demons with immoral conduct . . .
Morris, Leon The Gospel According to St Luke: An Introduction and Commentary Inter-Varsity Press, London, 1974, page 149
She is not to be identified, as she frequently used to be, with the woman of Luke 7, “who was a sinner.”
Bromiley, Geoffrey W. (Gen Ed) The International Standard Encyclopedia, Eerdmans, Grand Rapids, Michigan, 1986, Vo3: 268
The old belief that she had been a woman of bad character . . . rests merely on the fact that the first mention of her (Luke viii.2) follows upon the account of the sinful woman . . . (Luke vii. 36-50). This, however, is hardly sufficient proof. What form her terrible malady had taken we do not know.
Davis, John D Davis Dictionary of the Bible, Fourth Revised Edition Baker Book House, Grand Rapids, Michigan, 1924, page 502
There is no solid reason for assuming that Mary had been a harlot and therefore is to be identified with the sinful woman of Luke 7:36-50. Luke surely did not intend this identification. . . . The identification . . . widely accepted in the Western church from about the sixth century (but rejected by the Eastern) probably arose because of the similarities in the stories of the anointing of Jesus by women contained in Luke 7:36-50; John 12:1-8, and the unfounded supposition that Mary Magdalene’s “seven demons” were demons of unchastity.
Buttrick, George Arthur (Gen. Editor) The Interpreter’s Dictionary of the Bible, Abingdon Press, Nashville, Tennessee, 1962, Vol 3:288-289
It is not possible, at least from the biblical evidence, to limit the illness from which Mary was healed to one sphere alone: the physical, the mental, or the moral. This is a further reason for resisting any identification between Mary Magdalene and the ‘sinful woman’ of Luke vii . . If Luke had known that the Mary of chapter viii was the same as the sinner of chapter vii is it not probable that he would have made the connection explicit?
Douglas, J. D. (Gen. Ed.) The New Bible Dictionary Inter-Varsity Press, London, 1962, page 792