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.

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.

Dr. Karri Whipple's experience with intimate violence organizations guides her studies of violence and trauma in New Testament studies. She demonstrates how multiple readings from various Biblical and extracanonical texts help us process trauma. But readers should also take care to understand the context of the stories of gender and racial violence so that the examples do not become an excuse to perpetuate violence. Reading from a variety of perspectives also helps readers find many paths to the healing of trauma and pain.

Dr. James McGrath introduces us to the Mandaeans, a modern-day community that practices a religion with ancient roots. Their sacred texts mention John the Baptist and Jesus and other names that are familiar from the Bible. If you're interested in the New Testament, in Christianity, you'll also be interested in this group. Since they practice baptism as their main ritual, these people may be the 2,000 year-long descendants of John the Baptist.

Elizabeth Schrader describes her discovery of the addition of Martha in the Gospel of John. Did she find enough evidence to lead to her conclusion that Mary and Lazarus had no sister named Martha? Or that Lazarus' sister Mary might actually have been Mary Magdalene? Elizabeth speculates about all this, but she has found motives and other evidence that lend strong support for her theories. A CORRECTION: At 13:17 in the podcast, Elizabeth meant to say 'Boanerges,' rather than 'Bartimaeus.'