I’m intrigued with examples of transformation I’ve seen from the writers of the Bible and extracanonical texts: … “We are happy. You have taught us about yourself.”
“So many people are not aware that there is a group that has survived from ancient times down to the present day that…has sacred texts in a dialect of Aramaic.”
This author is angry that people would mourn and agree to limitations and suffering, instead of throwing out the powers of darkness. This message of optimism is not naivete, but a rebuke to acquiescence.
"Mary Magdalene seems to have the most prominence in the Gospel of John, and I wondered if it’s possible if that early controversy could have affected the text of the Bible."
How the Gospel of Thomas and the Secret Revelation of John Can Inform Our Thinking on Climate Change
One of the biggest problems in our global concern with climate change is the fact that people are angry and divided over the right course of action.
I was trained in traditional texts, but drawn to non-normative books and what they can reveal about gender and the construction of one’s identity. Franҫois Bovon considers the Protevangelium of James to be “useful for the soul.”
In the Secret Revelation of John, the disciple John asks the Savior a crucial question: does everybody get saved? No, if we look at it one way. But yes, if we look at it another way.
I can imagine how comforting those words would be for anyone who has been rejected, oppressed, or considered unclean. … This is a different picture from the way baptism works in my life today.
In Shepherd of Hermas, Elliott finds distinguishing Christian feature: the poor are to be honored. All of us – slaves and masters – should be servants to God.
In many different forms of the biblical message, I learned there was a difference between a perception of the not-enough-world and the abundance of the heavenly realm as Jesus taught it.