Rome removed the identification quietly. The 1969 revision of the Roman calendar separated Mary Magdalene from Mary of Bethany and from the sinful woman, and the reformed readings for her feast dropped the Luke 7 passage. In 2016 the Congregation for Divine Worship raised her commemoration to a feast, the same rank as the apostles, and the accompanying decree used the old title, apostle to the apostles. The correction is therefore official, and it is also almost invisible: the association is embedded in a thousand years of European painting, in Magdalen houses and asylums named for a penitent she never was, and in the ordinary meaning the word maudlin acquired from her name.
A second body of claims runs the other way and is no better supported. The Gospel of Mary, a fragmentary second-century text, and the Gospel of Philip, third-century, give her a prominent and contested place among the disciples; Philip calls her the companion of the Saviour and says he loved her more than the others, with a damaged phrase about kissing her that is missing the crucial word. These are real texts and genuinely interesting for what second-century groups argued about. They are not evidence about first-century events.
The marriage to Jesus, the bloodline, the flight to southern France with the Holy Grail: the French elements are medieval Provencal legend, associated with the Vezelay and Saint-Maximin cult sites and their competing relic claims, and the bloodline construction is twentieth-century, assembled in the 1980s and popularised as fiction in 2003. No ancient source says any of it.