In 1986, Michel van Esbroeck published a remarkable new Life of the Virgin that not only is among the most profound and eloquent Mariological writings of early Byzantium but also presents a useful compendium of early apocryphal traditions about Mary. Some of the Life's episodes are already well known from their original sources, such as the Protevangelium of James and the early dormition apocrypha, but many other extrabiblical traditions appearing in this Life of the Virgin are not otherwise attested in early Christian literature. This is true especially of the section that overlaps with the gospels, where the Life expands the canonical narratives in ways unprecedented (to my knowledge) in Christian apocryphal literature. By writing Mary into the story at key points and augmenting several of her more minor appearances, the Life portrays Mary as a central figure in her son's ministry and also as a leader of the nascent church. The result is a veritable “Gospel of Mary” in the section of the Life that emphasizes Mary's essential contributions to her son's earthly mission and her leadership of the apostles in the early Christian community: the Life gives a brief account of the same events recorded in the canonical gospels, but with the Virgin Mary brought to the fore at nearly every instance. The origins of these traditions are not entirely clear, and while they may be the work of the Life's author, it is equally possible that they reflect now lost apocryphal traditions about Mary that once circulated in late antiquity. In any case, the attention that this earliest Life of the Virgin lavishes on the activities of Mary and other women as important leaders in the formation of Christianity is rather striking and quite exceptional among the literature of Christian late antiquity. In its emphasis on the roles played by these women it represents a surprising ancient predecessor to much of the recent work in New Testament scholarship to recover the importance of women in the early Christian movement.