Dr. James McGrath inverts the usual question about women learning from Jesus. The podcast interview highlights McGrath’s new book, in which he draws on both scholarly rigor and historical fiction to address gaps in historical knowledge. Strikingly, his examples of Jesus learning from women include some women with lower status, such as a poor widow and a girl accused of adultery. McGrath addresses both theological problems and social sensitivities related to the unusual claim for Jesus as a learner.

Rev. Stephanie A. Duzant is a woman of color and ordained minister utilizing extracanonical texts to inspire congregations to better use the Bible. Her womanist lens allows her to recognize the ways many extracanonical texts challenge culturally-pervasive agendas, especially those involving race, gender, and the meaning of community.  Sharing her insights with her listeners affords them an opportunity to understand Christianity in new ways.

Paul’s letter to his Roman colleague, Philemon, delicately balances Roman expectations for enslaved people, their masters, and the new egalitarian ideas in the Christ communities. Learning the lifestyle of ancient Rome in families and households, listeners are invited to imagine what Onesimus, Paul’s enslaved friend, must have felt when Paul’s letter was read aloud to his master, Philemon. The tension concerning the authority over a runaway slave is palpable, but not spoken.

Dr. Tony Burke, editor of the newly released second edition New Testament Apocrypha: More Noncanonical Scriptures, explains not only what is fascinating about these ancient texts but why he thinks churches and Christians would benefit by reading them. In this interview, he offers meaning to the very bizarre stories and why they help us understand the history and evolution of the Christian church. He also talks candidly about what they do and don’t do to our faith.

In this second podcast in the series on the ‘Odes of Solomon,' Natalie Renee Perkins and Deborah Saxon chat together about Natalie’s contemporary musical setting of some of the odes. Deb, a scholar of ancient Christian texts, explains the feminine imagery, the reference to Sophia (Wisdom), and the purpose of ancient hymns used by both Jews and Christians before they diverged. Natalie, a professional singer, writer, and composer, plays some of her contemporary music settings of the Odes.

In this podcast, Samuel Zinner and Mark M. Mattison tell us why they’re so enthusiastic about their new translation of the first- or second-century Odes of Solomon. This collection of ancient songs, or hymns, are not only real monuments of literature, but they transcend the borders of religious orthodoxy. Written before the early Jesus movements distinguished themselves from Judaism, they are equally at home with Judaism, the Gospel of John, and the Dead Sea Scrolls. The divine Feminine is also featured.

In this episode, Professor Arthur Dewey explains why Christians felt so differently about Jesus’s crucifixion long after the event than his immediate followers did. Jesus had taught the presence of God and how to live that, but the shock of his death caused re-thinking and re-evaluating of this shame-inducing passion experience for many decades and centuries. Jesus’s counter-cultural message brought hope to members of the Roman-occupied community, but his crucifixion strengthened their memory and faith.

Dr. Celene Lillie discovered in some ancient texts a remarkable metaphor, a rape narrative that relates to both the imperial actions of ancient Rome and modern forms of destructive behavior. Three writers of the second century re-imagined the story of Eve in Genesis as a representation of the violation of Rome’s victims. Despite the violence, Eve overthrows victimization and becomes a healing Christ figure. Her children become saviors of the world.

Dr. Sara Parks found gender parallels in the parables in Q that show Jesus’s deliberate valuing of women for God’s kingdom (‘basileia’). For example, a man who lost a sheep rejoices when it is found; a woman who lost a coin rejoices when it is found. The basileia is within – for both women and men. But Parks explains that Jesus’s egalitarian values did not automatically lead to a dismantling of patriarchal norms of the day.

‘Heresy’ sells. Maybe it’s because it’s mysterious, dangerous, or entertaining. But the idea of ancient ‘Christian heresies’ is misleading. The tendency to make ideas ‘right’ or ‘wrong’ confuses the issues. Strong early Christian women, such as Mary Magdalene, Thecla, and Perpetua, posed a threat to the developing male hierarchy, but their words seem to be consistent with the words of the men.  Heresy, then, is not a natural category; it is more about who the power brokers were.