An interview with Dr. Eric Vanden Eykel

'The Magi' of antiquity were usually religious professionals who were almost always associated with people in power, such as kings. But they were not kings themselves. Therefore Dr. Eric Vanden Eykel thinks the author of the Gospel of Matthew uses the characters of 'the magi' (instead of the shepherds who appear in the Gospel of Luke) to make a political point about the kingly identity of Jesus. A close reading of the details about the star and the gifts in Matthew also supports the political message.

An interview with Elizabeth Schrader Polczer

Elizabeth Schrader Polczer claims that there has always been controversy over Mary Magdalene’s name and birthplace. She argues that Mary Magdalene was probably not from Magdala. So the name we use to refer to her should be ‘Mary Magdalene’ and not ‘Mary of Magdala’ for both historical reasons and the fact that Mary appears in better light if she came from Bethany instead of Magdala. However, Polzcer discusses the conflicting evidence from antiquity and concludes that acknowledging multiple legitimate interpretations is probably the best way to honor her memory.

An interview with Rev. Kyndall Rae Rothaus

Kyndall Rae Rothaus, a popular young female minister, tackles the ancient Mary Magdalene smear campaign as an example of the damage which can be done by mistaken assumptions. To her, it’s yet another example of the way people discredit strong women, both in the past and today. She believes that unraveling the Mary Magdalene smear campaign can help all people discover the divine feminine within.

Scholar Jae Han describes the ancient Manichaean Christian religion as an outsider in the minds of Roman western Christians because it originated in Persia. Manichaeans considered themselves Christian, but heresiologists called them “Manichaeans.” In the same vein, Manichaeans called Catholic Christians “Jews.” From a Western perspective, if any religion originated in the East, it can’t be truly Christian. It was unnatural for Westerners (Romans) to consider a religion Christian if it originated in the East.

An interview with Eric C. Smith, PhD

Eric C. Smith, a scholar of biblical studies, uses an ancient gold glass as an example of why we should expand our concepts of what we call ‘biblical.’ The Bible itself is an “assemblage” of people, history, geography, and oral traditions that contributed to the creation of some portion of the Bible. Objects of art depicting similar stories and events are also assemblages, in that the stories may have come from the same or similar sources.

An interview with Nicola Denzey Lewis

Nicola Denzey Lewis helps crack the code on perplexing questions about so-called ‘Gnosticism.’ Where is it from? What is it about? Why the secrets? Her own story about how she got involved explains why it is appealing to some and unnerving to others. She explains why it was such an important part of the development of Christianity in the second century and how it wrestled with major philosophical questions related to creation and the meaning of evil.

A conversation between Dr. Shirley Paulson and Dr. Arthur Dewey

When books like the Secret Revelation of John are not in the biblical canon, questions arise concerning their worth. The conversation between Shirley Paulson and Arthur Dewey includes reasons for the Secret Revelation of John’s extracanonical status as well as its intrinsic worth. They also discuss its unusual treatment of the Hebrew text, Genesis, its adaptation to the context of Platonism in Alexandria, Egypt, and how these connections serve the greater purpose of developing insights.

In this interview with Dr. David Brakke, he discusses his new translation and commentary on the Gospel of Judas. The basic message is that Jesus is explaining to Judas why his own terrible sacrifice is necessary for God to set the universe right. In doing so, the author of the gospel is critiquing his contemporary Jesus-followers for their ritual practices of sacrifice. Such sacrifices distort the true relationship between the human (dying mortals) and spiritual (non-dying) part of one’s being.

An Interview with Dr. Jennifer Barry

The dramatic story of Bishop John Chrysostom’s two exiles and subsequent death (in the 4th century) is tangled up with the Empress Eudoxia and her miscarriages. It was known that diseases spread the same way internal corruption spreads through communities rather quickly, so uncertainty of not knowing who is heretical and who has a disease made the easy association between heresy and disease. Therefore Eudoxia’s suffering and death became the scapegoat for Chrysostom’s theological missteps.

An Interview with Dr. Deborah Niederer Saxon

The story of Paul and Thecla, well-known in antiquity, indicates a diversity of viewpoints about women’s roles in the early Christian years. Her resistance to the cultural norm fits with the popular attitude among Christians toward dying the “noble death,—referring to those who stood firm upon their moral principles to the end. But Thecla’s willingness to die, as well as her victory over her oppressors, differs from the message of submissiveness.