Jesus was an educator who taught in the Greco-Roman mode the importance of morality, virtue, and goodness. Although his own trade was a carpenter, he used the better-known Greco-Roman farming parables to teach his deeper meaning. Of course, the specifics of Jesus's education differed, but his common technique made him a recognizable teacher within the context of the educational system of the time. The parables in the Gospels of Mark and Thomas illustrate this point.

James McGrath, a professor at Butler University, gives credit to several ancient thinkers for wrestling with the question of God in a messy world. Referencing Irenaeus, for example, he notes that it might be this way because we need to grow and develop. The question of evil, when we try to hold to a good God, is always with us, and we now have the privilege of building on the ideas of those early thinkers.

Marcion, a popular but controversial early Christian leader, tackles the question of how to believe in a good God in the face of evil things happening. Plato introduced the idea, and other first- and second-century thinkers drew on the idea, of a 'demiurge' – a creator god who deals with the world. The perfect and transcendent God would never create a world of bad stuff but lovingly dispatched a savior to offer a way out of the world of suffering.

Dr. Jason BeDuhn studies ancient Christian, Jewish, and Manichaean thinkers, and in this podcast interview, he explores their common "tipping point"—the place where all these religious groups struggled to find answers to explain a perfect God who allowed bad things to happen. All of them did so by blurring the idea of monotheism to some degree. There was some other divine influence, commonly known as a 'demiurge' who became the source of evil in some manner.

Dr. Brandon Hawk's new book, Apocrypha for Beginners: A Guide to Understanding and Exploring Scriptures Beyond the Bible, is an easy-to-read and indispensable book for people seeking to understand all the extracanonical writings—sometimes called apocrypha, pseudepigrapha, or deuteroncanonical writings. Although they are not in the Bible, they all relate to the Bible in some important way, from the earliest Hebrew texts through the Middle Ages and teach us something about the Bible's impact on world thought.

Dr. Lance Jenott introduces the idea in early Christian writing that Adam was a victim, rather than the original sinner. As his 'helper,' Eve is Adam's savior. Although the New Testament includes very little mention of Adam, other extracanonical texts envision another source of evil determined to make Adam submissive. Although 4th century Augustine interpreted Genesis differently, earlier writings show how a spiritual marriage to Christ unites "Adam" (humanity) with "Eve" (life in the spirit).

Bible readers often wonder which Mary the New Testament authors are referring to. Anna Cwikla describes the seven different Marys mentioned in the New Testament (and even more Marys in extracanonical texts). At least one of the New Testament Marys plays a prominent role in some of the books outside the Bible. Cwikla draws our attention to some clues, but no promises, for identifying these Marys. She also warns us to note how our wishful thinking distorts our conclusions.

Chance Bonar thinks Christian accusations of 'heresy' will probably last to some degree, but the way many think about such things is changing. Branding someone a 'heretic,' and some theological ideas as 'heretical' began when different church authorities tried to preserve the status quo and maintain adherence to what they saw as original doctrine. But the discovery of the Nag Hammadi texts (and some new scholarship) are re-defining 'heresy' as a discourse, rather than something emerging from an evil power. Gnostic stereotypes are yielding to a more nuanced and thoughtful understanding, providing an example of how to express theological differences without vilifying and demeaning the practices of others.

In this interview, Charles Hedrick describes how he became one of the first people to work directly with the ancient manuscripts found near Nag Hammadi, Egypt. His deep religious curiosity led him from his traditional Baptist origins to the Coptic Museum in Old Cairo. There, he worked with scholars putting fragments of the newly discovered texts together and translating them. His questions led him to other hot topics: the Gospel of Thomas and the Gospel of Judas.

Professor Janet Spittler leads us comfortably into the unfamiliar world of apocryphal texts, where we learn what happened to the apostles after the resurrection. The texts are part-history, part-entertainment, part-ethical teaching, but wholly important to our understanding of the development of Christianity. They are fascinating and multi-layered, offering glimpses of Jesus's teaching as well as later church teaching. The texts are stories that Christians have written, told, read, and copied for more than a thousand years.