The Forbidden Gospels

Book Note: Dark Mirrors by Andrei A. Orlov

2012-01-10T06:51:00.000-08:00

Andrei Orlov presents us with a new book on a wicked subject: the origins and development of the demons Azazel and Satanael in early Judaism and Christianity.

I remember when, a few years ago, Professor Orlov was working on the temptation narratives in the gospels and presented a paper in the New Testament Mysticism Project on Satan. He noted that the narrative of Satan was an upside down version of patterns of ascent of heroes in the Judeo-Christian tradition. I recall how this insight was met with enthusiasm among the group, and it appears to have become the impetus for Professor Orlov to explore this symmetry more fully. Now he gives us the results of that exploration in a wonderful book just published by SUNY. It is called Dark Mirrors: Azazel and Satanael in Early Jewish Demonology.

The book takes up the correspondence of inverse symmetry, when the antagonist or protagonist of the story takes the place of his opponent by acquiring peculiar attributes and conditions of his counterpart. He notes that in the Book of the Watchers, the fallen angels and the hero Enoch mirror each other in the exchange of offices, roles, attributes, and even wardrobes (5). Professor Orlov traces this pattern in two traditions, one involving Satan as the source of evil, the other Azazel. His study plays close attention to the sacerdotal dimension of this demonology, showing that the peculiar transformations of the adversaries have cultic signficance within the liturgical settings of the Jewish tradition (7).

The book is written along these chapter lines:

1: "The Likeness of Heaven": Kavod of Azazel in the Apocalypse of Abraham
2: Eschatological Yom Kippur in the Apocalypse of Abraham: The Scapegoat Ritual
3: The Garment of Azazel in the Apocalypse of Abraham
4: The Watchers of Satanael: The Fallen Angels Traditions in 2 Slavonic Enoch
5: Satan and the Visionary: Apocalyptic Roles of the Adversary in the Temptation Narrative of the Gospel of Matthew
6: The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and the Book of Giants

It is wonderful to see this book come into being from its glowing inception during our seminar to its book form. And wow! SUNY finally made a gorgeous cover.

I leave you with a verse that opens his book, which leaves me to ponder the power of the deep and dark which the Gnostics I study also knew:

Come and see: There are chariots of the left in the mystery of the Other Side and chariots of the right in the mystery of the supernal Holiness, and they match one another...(Zohar I.211b).

On my way to San Francisco

2011-11-18T06:45:00.001-08:00

AAR/SBL are back together and in San Francisco. Off to the meeting in a few minutes. So glad to be able to see friends from AAR that I haven't seen in years.

News about Holy Misogyny

2011-11-15T10:00:00.000-08:00

Wow this semester has really gotten away from me. So sorry. A couple of items to bring to your attention. First, the Kindle version of Holy Misogyny is now out HERE. I know that several of my readers were hoping for the e-version, so here it is. I still haven't any response from Barnes & Noble, so if you want it in Nook format, please let Barnes & Noble know. Honestly, this is about you and what you want. These companies are listening to you because things are so much in turmoil in the publishing world right now.

Second, my Tolle Lege talk on Holy Misogyny has been rescheduled for February 21, 7-8:30 pm in the Kyle Morrow Room, Fondren Library, Rice campus. Sorry that we had to reschedule, but I was very ill and unable to make the Nov 1 presentation.

The Houston Chronicle has just posted a story on our Tolle Lege series HERE. Hope you like it!

Get Sparked by the Humanities

2011-10-06T07:19:00.000-07:00

For years I have been listening to the critique of the Humanities and watching its erosion. I have noticed a couple of things contributing to its demise. The first, in my opinion, has been the direct result of post-modern thought, which has emptied texts and other cultural productions of authorship and meaning. It takes my breath away when I think of what this single claim (and it is nothing more than a claim that so many have bought into) has done to the Humanities. When credit is no longer given to an author and meaning is derivative only of the reader, why bother studying the culture that produced the text or object? Why bother learning the language that the text was produced in? Why bother spending years training in a field when there can be no expert knowledge of or about the text or object, but only perceptions of those who read it and view it? We are critiquing ourselves out of fields of knowledge.

The second is tied to the first. If there are no expert fields of knowledge, then what are we supposed to do? If the disciplines are perceived to be useless, then we better work across disciplines. So the call for interdisciplinary knowledge arose in the universities and has taken center stage, even to the point that interdisciplinarity has been argued to be the next step. There should be no more departments. We should all work together and eliminate the limitations and constructed boundaries of departmentalized knowledge. We are critiquing ourselves out of departments.

The third is tied to the second. If we aren't experts in a particular field of knowledge anymore, and departments dissolve, then what? What purpose can we have? What use? When I look around, I see a fast scramble now to the sciences and social sciences (whose professors, by the way, have never bought into the postmodern critique and have maintained strongly expert fields of knowledge and disciplinary boundaries). How can the humanities make use of the sciences? Terms like Medical Humanities are becoming the rage. Environmental Humanities. Emerging Humanities. We are critiquing ourselves into the sciences.

Now you might think that my post is about the need for we in the Humanities to resist these things. But this would be a false impression. Critique is good for us, as long as it is constructive. While the Medical Humanities may turn out to be a fascinating field of study, this does not mean in my opinion that traditional Humanities disciplines should receive any less attention. In fact, I think we are doing ourselves a real disservice by not highlighting traditional disciplines too.

I think that we have to look at this for what it is. I think we need to take the discourse back to a healthy constructive place. I think interdisciplinarity is healthy, as long as we have real disciplines that are interacting and sharing knowledge. I think that disciplines and departments are not only necessary, but foundational. You need strong healthy disciplines in order to work across them successfully.

I don't buy into the postmodern argument that has killed the author, authorial intent, or meaning, because I realize (this insight is from the sciences) that humans are embodied, and the things that we produce leave our cognitive imprints, and these imprints are bound to cognitive maps from cultural worlds in which the productions were made. There is no mind, no knowledge, that floats around out there. Knowledge is made in us and we make it from within the webs of knowledge culturally shared by us in very specific locations. I will post more on these ideas in later posts.

For now, what I would like to do is to think about Humanities as a spark. Those of us who became Humanities professors did so because something was sparked in us when we read a poem, saw a vase, studied a text, listened to a piece of music. Something happened to us when we read Plato, or Josephus, or the Gospel of Thomas, or Dante, or Blake, or Shakespeare. What? What sparked you?

For me, whatever it was, and I have yet to name it, was totally absolutely life-changing. When I first read Plato, it was nothing less than an epiphany. When I first started to think, I mean really think about what makes us human, I couldn't stop thinking about it. When my first philosophy professor showed us a film about what a fire storm would be like if a nuclear explosion went off, and he asked us, would you push the button given this circumstance and that circumstance, well I was shaken to the depths of my very being. When my religion professor examined biblical texts without preferential treatment, but as cultural productions that had left the imprint of their societies on them, I was so upset I didn't want to go back into his classroom. Who did he think he was? Obviously I went back, my curiosity winning my private battle of faith. I understand fully why curiosity is framed as demonic by so many faith traditions and is proverbial in our culture (curiosity killed the cat). For all that the sciences had to offer me at the time (I was headed to medical school, and had been in nursing school initially), the call to the Humanities would not leave me alone. I had been changed by the encounter. My life had been transformed by its spark.

Byzantine Icons from the Menil Collection

2011-10-03T14:09:00.000-07:00

I am excited to pass this information on to you. The Menil Collection here in Houston (my favorite museum ever) is putting on an exhibit of their rare Byzantine and Russian icons. The Menil's collection of icons is considered one of the most important in the U.S. with rare pieces from the 6th to the 18th centuries. The name of the exhibit is Imprinting the Divine (MORE...).

PHOTO: Saint Marina, Lebanon, possibly Tripoli, 13th century, Tempera and metal leaf on wood, 8-1/2 x 6-3/8 x 7/8 inches. The Menil Collection, Houston. Photo: Paul Hester

This is how they describe the exhibit:

Orthodox Christianity developed in the Near East during the rule of the Byzantine Empire. Greek, Russian, Romanian, Serbian, and Bulgarian Orthodox churches maintained a tradition of icon painting rooted in Byzantium but each expressed it in distinctive ways. Transcending time and place through a delicate balance of tradition and innovation, these images of saintly figures and divine events were designed to imprint their holy subjects on the human mind. Though largely overlooked by Western audiences for much of their history, icons captured the imagination of early modernist painters and their distinct qualities were appreciated by contemporary audiences.

An icon, whether in an ancient or modern context, is a sign or likeness of something of greater significance. Throughout history religious icons have been used to instruct, adorn and inspire worship. To be an effective conduit to the sacred, an icon must achieve fidelity to the subject it represents, be accessible enough to be easily remembered, and blend new messages with familiar elements. The icons of Imprinting the Divine reveal a variety of visual strategies that repeat figures and scenes but that also refresh, revise and renew the various elements that go into their creation. As Carr writes in the exhibition’s catalogue, “The art form evolved in both meaning and technique, yet maintained the continuity and fidelity to type so crucial to its purpose. Even now, centuries later…icons have lost none of their power to intrigue and impress.” (p. 33)

A first review of Holy Misogyny

2011-10-02T06:41:00.000-07:00

I want to thank Ms. Jasmine Wilson for her thoughtful review of Holy Misogyny on the Englewood Review of Books website. This is a very interesting and brave website I think. It is written for a Christian-centered audience, but its reviewers comment on books that are not necessarily written from that same perspective. I especially appreciated what she had to say toward the end of the review, which I quote here:

It seemed she was writing to a wider audience of those interested in gender studies, not just Christians who were interested in redeeming their own muddled history toward women. Because of that, she does not take at face value that the Scriptures have any sort of spiritual identity, and might make some Christians uncomfortable because of that. However, if readers recognize that she is writing toward a wider audience, I do think her account is appropriately dangerous, and can hopefully jar Christians into action to reverse the long tradition of misogynistic interpretation of Scripture and misogynistic action in the church.

A Valentinian Inscription

2011-09-30T14:09:00.000-07:00

Love it when the new picks this kind of thing up (60 years later...). Here is a CBS Live article on an old Christian inscription found in Rome in the 1953, NCE 156. Gregory Snyder has recently published a updated analysis of it in the Journal of Early Christianity in which he argues (with additional evidence) for a 2nd century date and Valentinian provenance. His translation is as follows:

To my bath, the brothers of the bridal chamber carry the torches,
[here] in our halls, they hunger for the [true] banquets,
even while praising the Father and glorifying the Son.
There [with the Father and the Son] is the only spring and source of truth.

Synder, according to CBS, thinks that it is the oldest Christian object we possess.

Professor Synder is working on series of articles on Christian teachers and their schools in Rome. He plans to publish a book on the subject. Looking forward to it.

Network Criticism

2011-09-30T07:53:00.000-07:00

Last year, I was involved in a wonderful seminar made possible by an Andrew W. Mellon grant to lead a graduate research seminar, Mapping Death. One of the stipulations of the seminar was that it had to be interdisciplinary. The question that arose for me is how do I run a seminar on a topic - in this case Mapping Death - when the individual fellows weren't going to be working on the same project or be in the same field? I resolved this problem by making method and theory our common ground - to share how our different fields approach our subjects.

This turned out to be very rewarding as I hope the series of posts on the Mellon Seminar I put up last year showed. I worked very hard to critique the historical approach I was trained in, and to try to develop some kind of approach that would allow movement out of the postmodern no man's land where the author is dead and texts relate to texts as the reader fancies.

In this post, I want to lay out some of the serious questions I have about historical critical studies as I look to move forward with my approach which I am calling Network Criticism:

What does it mean to the historical enterprise when texts are forced to fit the logic of a modern person, when modern logic is privileged at the expense of the logic of the subjects themselves?
What does it mean to the historical enterprise when historians snag what they can from the sources to construct systems of backgrounds, influences and linear causal developments that may never have existed in history?
What does it mean to the historical enterprise when we construct an author’s intent, and then understand this construction as primary and authoritative?
What does it mean to the historical enterprise when we understand the message of the text to be separate from the extended conversation that the text was part of and fueled?
What does it mean to the historical enterprise when we treat texts as disembodied discourses, as intellectual histories with no real connection to the material human beings who produced them – to their tangible material bodies or to the material culture they inhabited?

Planning for Society of Biblical Literature Meeting

2011-09-29T09:03:00.000-07:00

I can't believe it, but the Society of Biblical Literature Meeting is fast approaching, and hurray! it is a joint meeting with the American Academy of Religion again. I am a member of both organizations, and so I am so pleased that the two societies are together again.

There have been some big changes for those of us who are involved in the Early Jewish and Christian Mysticism Section. We came up for renewal this year, and we sent out a survey to our members. Based on the results of that survey, we decided to change the name of the section to Esotericism and Mysticism in Antiquity, and to broaden our mission statement: "This unit critically investigates religious currents of secrecy/secrets (esotericism) and/or their revelation through praxis (mysticism) in the formative period of Judaism and Christianity (ca. 500 BCE-500 CE)."

We have two great sessions scheduled for November, one of them a joint session with The Religious Experience in Early Judaism and Early Christianity group. Please join us if you can.

S19-118

Esotericism and Mysticism in Antiquity
11/19/2011
9:00 AM to 11:30 AM
Room: 2011 - Convention CenterTheme: Reconstructing Practice from Texts
The annual banquet dinner for this group will be held at a local restaurant on Saturday evening. Contact April DeConick (adeconick@rice.edu) for reservations and information.
Kelley Coblentz Bautch, University of St. Edwards, Presiding
Jeff Pettis, New Brunswick Theological Seminary
Raising the Serpent: Gods, Magicians, and the Mystical in John 3.14-15 (20 min)
April D. DeConick, Rice University
“The road for souls is through the planets”: The Mysteries of the Ophites Diagrammed (20 min)
Cordula Bandt, Berlin-Brandenburgische Akademie der Wissenschaften
The Tract "On the Mystery of Letters" in Context of Late Antique Jewish, Gnostic and Christian Letter Mysticism (20 min)
Break (5 min)
Grant Adamson, Rice University
Descent of the Soul and the Interpretation of Genesis 1-3 among Jews, Christians, and Later Platonists (20 min)
Ellen Muehlberger, University of Michigan
Evagrian Death Meditation and Amphilochius’s Homily on Lazarus (20 min)
Brent Landau, University of Oklahoma
Mystical Practice and Experience in the Syriac Revelation of the Magi (20 min)
Discussion (25 min)

S20-222

Esotericism and Mysticism in Antiquity
Joint Session With: Esotericism and Mysticism in Antiquity, Religious Experience in Early Judaism and Early Christianity
11/20/2011
1:00 PM to 3:30 PM
Room: 2018 - Convention CenterTheme: Praxis and Experience in Ancient Jewish and Christian Mysticism
This session is dedicated to the memory of Alan F. Segal
April Deconick, Rice University, Presiding (5 min)
James R. Davila, University of St. Andrews
Ritual Praxis in Ancient Jewish and Christian Mysticism (25 min)
Istvan Czachesz, University of Heidelberg
Experience in Ancient Jewish and Christian Mysticism: Insights from Cognitive Neuroscience (25 min)
Break (10 min)
Frances Flannery, James Madison University
Mysticism as an Epistemological Sub-Category of Religious Experience: The Case of the Testament of Abraham (25 min)
Rebecca Lesses, Ithaca College, Respondent (15 min)
Pieter Craffert, University of South Africa, Respondent (15 min)
Discussion (30 min)

The Digital Humanities

2011-09-28T06:56:00.000-07:00

I posted last week about the trouble that technology can cause in the classroom, in terms of students who insist on surfing the internet, reading Facebook, tweeting, and so on while class is in session. This, however, does not mean that technology is a bad thing. It means that we need to develop expectations in our classrooms for digital etiquette.

It is also true that the use of technology to teach and research in the Humanities is in full swing, and we need to catch up with this in our classrooms and become more savvy in terms of how we can use technology to help us with our research.

So I'm wondering what ideas you have, as students and as teachers. What are some of the things that can be done to help us integrate our study of the Humanities and digital technology? Express your opinion in the comments.

Today the Digital Humanities was featured in the news when 60 NEH grants were given for those with projects that integrated technology and the Humanities. Here's the story:

WASHINGTON — “Secret plan to replace human scholars with robots,” read Brett Bobley's first slide.
“Oops!” exclaimed Bobley, director of the office of the digital humanities for the National Endowment of the Humanities, feigning embarrassment. The audience, made up mostly of NEH grantees, laughed. They were here at the endowment’s headquarters on Tuesday to celebrate their roles in forging a new frontier for the humanities -- a category of academic fields at risk of turning fallow for lack of public support.

Humanities research is often derided as gauzy and esoteric, and therefore undeserving of tax dollars. Amid financial crises, humanities departments at many public universities have been razed. But even amid cuts, there has been a surge in interest in the digital humanities -- a branch of scholarship that takes the computational rigor that has long undergirded the sciences and applies it the study of history, language, and culture.

“While we have been anguishing over the fate of the humanities, the humanities have been busily moving into, and even colonizing, the fields that were supposedly displacing them,” wrote Stanley Fish, the outspoken professor of humanities and law at Florida International University, on his New York Times blog in June.

MORE...

Menil Collection to send back Cyprus Frescoes

2011-09-27T07:11:00.000-07:00

If you have not ever had a chance to see the famous Byzantine frescoes that have been on long term loan from the Greek Orthodox Church of Cyprus, don't wait any longer. The Menil campus will be returning them to Cyprus in February. I don't know what will happen to the gorgeous chapel and the equally gorgeous glass and iron inner sanctum that holds the frescoes. So now is the time to go over to the Menil and see them one last time.

Here is the letter from the Menil Director Josef Helfenstein distributed to Friends of the Menil Collection:

After more than two decades in Houston, the beloved Byzantine frescoes will go back to Cyprus in 2012. While this moment is bittersweet, the story of these frescoes—from their rescue, to their long-term loan to us, and now to their return—very much reflects the essence of the Menil Collection, its focus on the aesthetic and the spiritual, and our responsible stewardship of works from other nations and cultures.

In 1983, Dominique de Menil, founder of the Menil Collection, was presented with an extraordinary prospect: to acquire two 13th century frescoes from Cyprus. Mrs. de Menil was struck by their beauty and understood immediately their art historical significance. However, after further research Mrs. de Menil learned that the frescoes had been stolen from their home in a small votive chapel in Lysi, Cyprus.

That knowledge led to an act of extraordinary generosity—in fact, a series of generous actions that eventually engaged many other people. First, the frescoes were acquired by the Menil Collection on behalf of the Greek Orthodox Church of Cyprus. Then, the Menil Foundation supervised the restoration of the frescoes, which had been cut into more than 30 pieces when they were stolen. In gratitude, the Church lent the frescoes to the Menil on a long-term basis, for presentation in a consecrated chapel in Houston. The Byzantine Fresco Chapel opened to the public in 1997, with support for its construction provided by donors in Houston and across the country.

Since then, hundreds of thousands of people have seen the frescoes and experienced the majesty of Cypriot Byzantine art and religion. Moreover, the frescoes’ installation in the Byzantine Fresco Chapel—a consecrated space that simultaneously honors their sacred origins and the tragic history of their looting from their true home church in Lysi—includes a profound, sacred dimension and is therefore different from traditional museum presentations of antiquities.

While the loan of the frescoes formally concludes in February 2012, this will not be the end of their story—or the story of the building. We are exploring how best to use it in the future, in ways that carry forward our mission. We will also be organizing a number of public programs focused on the frescoes over the next few months, and I hope you will join us for these events.

Thank you for your interest and support. We look forward to seeing you at the Menil Collection soon.

Holy Misogyny lecture series

2011-09-26T11:01:00.000-07:00

If you would like to hear me speak about my new book and read from it, I have been invited to several upcoming book signing events. I am keeping track of them at www.holymisogyny.com.

Holy Misogyny is out!

2011-09-25T08:37:00.000-07:00

CLICK TO ORDER FROM AMAZON

Finally, finally...Holy Misogyny is published. I just received a couple of author copies in my mailbox. So if you pre-ordered my book, it should be arriving at your home or office very soon. I don't yet see the Kindle button activated, so please, if you want to purchase my book in e-form, click the "we want this in Kindle" button. I was told that it will be available electronically, but I figure that it never hurts to keep reminding the powers that be that we would like this asap.

I am really pleased with the book. It is a book that began 25 years ago when I agreed to teach a class on gender and the bible at Albion College. That was a long time ago. Back then I didn't have the faintest idea that I would want to write a book on gender, let alone do it. I did not study gender in graduate school. This only became an interest of mine when I began teaching. Each time I taught the class and revised it, I became more and more shocked at what I was finding in the early Christian literature, and was frustrated that this material was not being covered in books authored about early Christianity. I couldn't understand why because the material was so important. So eventually I overcame my own anxieties about not having been formally trained in gender studies, and wrote the book myself.

I hope you like it, or at least, I hope it gives you something to think about.

"An intriguing, important, and appropriately dangerous book. DeConick brings her study of the difficult canonical and apocryphal texts into conversation with contemporary concerns in a satisfying and accessible way. Her style is both technical and easy-going. This is a book for the general public as well as the academic classroom. I learned a great deal from it and am left with many questions to chew on happily and to discuss. The reader is aided in the search for 'Lady God,' and in the struggle to create societies that abhor and reject violence to the female body." — Jane Schaberg, Professor of Biblical Studies and Gender/Women’s Studies, University of Detroit Mercy, USA

Let's talk technology

2011-09-22T07:25:00.000-07:00

I think about technology a LOT. It is around me all day, every day. When I'm not in my classroom, I am in my office sitting in front of my computer working. Email dominates my space and time. It is everywhere, on my phone, on my ipad, on my computers. All correspondence with students, colleagues, administrators takes place via email and texting. Blogging is an extended classroom. I have become addicted to Dropbox (and no one has paid me to say that). How did I ever work before I installed it? Shared folders, updated files, multiple computers. Wow. Research articles come to me across the internet from libraries everywhere, in pdf format that I can read, search, and highlight on my iPad and my AirBook. I no longer buy hard cover books when I can get the e-version and have my library on my iPad and carry it around with me. It used to be that computer technology was mainly associated with my workplace and writing articles and books, but not anymore. Now it dominates home and entertainment space too. An Apple TV. How fantastic is that gadget? Ipods. Netflix. Hulu. I am in love with my iPad which is the ultimate toy, especially for those of us who like to doodle, edit and filter photographs, keep track of Facebook, read novels, and what about Flipboard to keep track of news and my blog reader? I draw my personal line at gaming, but my son loves Angry Birds and Webkinz World.

And I wonder why I am worn out? Why my life feels like there isn't a moment of down time? There isn't. Technology, with all its bright lights and fast pace, has seeped into my life everywhere. I am watching as the fascination with it - and it is fascinating - begins to disrupt traditional modes of communication in my life, like face to face conversations. And my classroom. No longer is it a place of focused conversation between my students and myself. It is a place with computer screens bisecting desks, and students busy pushing buttons and playing on Facebook and Wikipedia, and texting on cell phones.

I guess what I am saying is that technology is ahead of us. We are enthralled with it. It has become essential to how we live and work. But we have yet to figure out how to control it. We are like that kid in Charlie in the Chocolate Factory who loves chocolate so much he jumps into the chocolate sea and nearly drowns.

I hope you don't think I have the answers to this dilemma, because I don't. Of course, there are personal decisions that we all have to make, things we can do to create non-technology time in our days and weeks. A sabbath day away from it all. A sabbath time of day every day so families can see each other face to face. The dilemma I am talking about is taking place in larger communities (like our high schools and universities) with lots and lots of implications. One aspect of this communal dilemma that I think needs immediate attention is our classrooms, and how to recreate classroom etiquette. I don't mean to sound like Emily Post, but my gosh, we need some etiquette here. I am not harping on how rude these behaviors are becoming, or how disruptive (they are both these things). What I'm harping on is that these behaviors have already destroyed our classrooms. There can be no classroom when twenty students are sitting there on Facebook and Flipboard and their phones. I don't know what it is, but it isn't a classroom. No learning is going on.

The internet has allowed for an interesting yet destructive blending of mental spaces. Want to know something? Look it up on Wiki. Learning something and entertainment have been blended. Learning is no longer viewed as healthy hard work, something that our minds should have to struggle to do. If it is not entertaining in the classroom, well then, let's surf the internet. I think that this is due in part to the fact that because of the internet and sites like Wiki, all forms of knowledge have been blended into each other, so that popular opinion and popular ways of knowing (what is called plain style knowledge) have been given equivalent weight with critical engagement and critical ways of knowing that require years of training and professionalization in particular fields (what we teach in our classrooms and write about in our publications).

So I put this out into cyberspace as a kind of call, especially to other teachers. We need to get caught up with the technology and establish technology boundaries in our classrooms. We need to take back the classroom.

A prayer in memory of 9/11

2011-09-11T07:38:00.001-07:00

May it never happen again.

Kindle Edition of Holy Misogyny

2011-08-31T12:12:00.000-07:00

For those of you who are asking, yes, Holy Misogyny, will be available in Kindle Edition. I had this conversation with my editor on a couple of occasions, and this week he confirmed that the copy was sent out to be processed in electronic format as well as traditional hardcover.

Another endorsement:

"April DeConick, a world class scholar, has written a must-read book for those interested in gender issues in relationship to God. By integrating her vast knowledge of extracanonical and canonical texts, she expansively analyzes the effect of misogyny on conceptions of the female body and the profound difference such marginalization has made, even today, for women's ecclesiastical leadership and ordination." Ann Graham Brock, Associate Professor of New Testament and Christian Origins, Iliff School of Theology, USA

Starting up the new academic year with a new book

2011-08-29T11:49:00.000-07:00

Welcome to the new religious studies PhD students at Rice! We started classes and advising last week, so I am getting back into the swing of things here on campus.

This semester I am teaching Coptic to a class of seven, including two undergraduates. I am looking forward to returning to teaching the language that opens Pandora's Box. I am returning to using Lambdin since I have found that there are two important elements to teaching this language: 1. lots of exercises; 2. breaking down the system into small details and delivering it in pieces. Lambdin does this very well. Lambdin doesn't present Coptic as a whole system very well though. For that Layton's 20 Lessons and Brankaer's Learning Grammar are much better. So I will supplement next semester by using Layton and Brankaer to show the students the bigger picture, once they have been through the details.

I am also pleased that our Mellon seminar, Mapping Death, was so successful last year, that we are continuing it this year as a Writing Workshop. We will be meeting regularly to assess and critique our individual work projects. I need to get my paper on the Ophians ready for publication, write a piece on the Naassenes, and get going on my next book called The Ancient New Age: Gnostic Spirituality and the Beginnings of Christianity.

The biggest news for me is that my book Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter is slated to come off the presses at the end of September. I am thrilled that this project is on its way to a physical reality with a book jacket and all that!

Advanced copies were sent to readers and here is some of the feedback the book received:

The near-programmatic downgrading and degrading of women is one of the most shameful aspect of traditional Christianity. In this powerful book, DeConick rejects conventional theological and hermeneutical attempts to soften the absence of the divine and human female by challenging head-on the vilification of women and the othering of their bodies in early Christianity. This bold discussion makes for uncomfortable but essential reading - and rightly so. Francesca Stavrakopoulou, Senior Lecturer in Hebrew Bible, University of Exeter, UK.

more advanced reviews of the book in my next post...

On vacation

2011-07-31T07:47:00.001-07:00

I'm on vacation...be back to regular posts in September.

Book Note: The Apocryphal Gospels (Ehrman and Plese)

2011-06-27T08:16:00.000-07:00

Bart D. Ehrman and Zlatko Plese (eds.), The Apocryphal Gospels: Texts and Translations (Oxford: Oxford University Press, 2011).

This is a brand new book and an incredibly useful one at that. A big "THANKS" to Ehrman and Plese for putting this book together!

It is a collection of apocryphal gospels (Infancy Gospels; Ministry Gospels; Sayings Gospels; Passion, Resurrection and Post-Resurrection Gospels). The book does not include the Coptic gospels from Nag Hammadi or the Berlin Codex, with the exceptions of the Gospels of Thomas and Mary. The editors also have included the Gospel of Judas from the Tchacos Codex, but the translation is based only on the Kasser-Wurst critical edition. So it does not yet take into account Ohio fragments whose translation and photographs have been released by Wurst on his website HERE. So this translation (like all of them that have been published so far, including my own) needs to be corrected and updated already.

What is great about the volume? The primary language texts are on the face pages, with translations on the opposite pages. There are brief introductions to each text, which help orient the readers to some of the main issues for each text.

There are very few footnotes on critical textual issues, however, so this will not replace the critical editions for researchers. But it will be very handy to have all these primary texts in one neat handbook for quick reference and use in graduate courses.

My main criticism is that the bibliographies are uneven and too selective. They target certain resources, while leaving out other crucial materials on these texts. This means that the bibliographies are so selective that they are not targeted for the public or for graduate students and researchers who appear to be the volume's targeted audience. I wonder why the bibliographies are so selective, given that this is a volume of 611 pages, and the bibliographical pages usually take up less than half a page with lots of white space left. Another page of bibliography on each of the gospels would have made the volume that much better and would have added very little in terms of additional pages.

Book Note: The Gnostic 4

2011-06-03T08:01:00.000-07:00

I haven't received my copy yet, but I noticed that The Gnostic Journal is out in its fourth volume. I have enjoyed the other volumes, so look forward to getting mine from Amazon. Here is the LINK if you want to check it out on Amazon.

Description:

The fourth issue of The Gnostic: A Journal of Gnosticism, Western Esotericism and Spirituality. Alan Moore's Fossil Angels, an investigation into the contemporary occult scene. Interviews with Stephan Hoeller and Miguel Conner. Anthony Peake on the Quantum Pleroma. Sean Martin tells a Gnostic sci-fi tale. Robert M.Price on the Gnostic Gospel of John. Bill Darlison on the zodiac in the Gospel of Mark. Gnostic influences on Cormac McCarthy's Blood Meridian. The plight of the Mandaeans. The gematria of Marcus the Magician. The Gospel of Thomas, a translation and Fourth Way interpretation. Gnostic politics. John Cowper Powys. The complete text of the Gnosis of the Light--a book within a magazine! Egyptian cat mummies and more. And we review enough books to fill a whole shelf. Cover and interior illustrations by Laurence Caruana.

Book Note: Anthony LeDonne, Historical Jesus

2011-05-16T08:26:00.000-07:00

This is a must-read book, whether you are persuaded or not. I don't say that about many books, let alone books about the historical Jesus which has become a cottage-industry these days. But LeDonne's book, Historical Jesus, is different because he pushes the historical approach by responsibly bringing in research on human perception and memory.

He makes a case that by analyzing patterns in the way Jesus was remembered by his contemporaries, we can make some plausible claims about his life and teaching as a "historical" figure. Now "historical" is in scare quotes for a reason. It is because LeDonne doesn't understand his job to be to reconstruct what happened in the past, but to explain why the past was remembered as it was. So consider his definition of history: "History, as a discipline of knowledge, is not what happened in the past, it is an accounting of how the past was remembered and why. To confuse these is to confuse the very nature of the historian's task" (p. 34). And "History includes only the past that has been interpreted through memory. That which has not been remembered is not history" (p. 34). And this memory is ongoing, forged with each new generation in order to make sense of the current situation.

The real job of the historian is "to measure and compare interpretations in order to explain the most plausible interpretation of the story" (p. 78). He "doesn't attempt to peel away interpretation in order to find facts" (p. 78). Why? Because "the postmodern mind knows that no facts are available for analysis that have not been preceded, followed, and mediated by interpretation" (p. 78).

So LeDonne begins with the premises that the storytellers behind the gospels are interpreters by discipline, and that what they have written is exactly what history ought to look like, and our job is to explain why history was written to look like this. What the gospel writers produced were creatively constructed interpretations that began during Jesus' lifetime. Why during his lifetime? Because if he would not have been interpreted by his contemporaries, he would not have been remembered at all (p. 40).

LeDonne's approach is laid out and applied as the book progresses. LeDonne concludes that Jesus had a complex relationship with his mother and their dysfunctional family, that he saw himself as an exorcist and healer, that he took on John's massive following and began to preach nonviolence and the establishment of God's political reign on earth. This revolutionary message led to a final confrontation with the temple priesthood in Jerusalem and his death.

While I am impressed by LeDonne's approach and persuaded by his application of theories on human perception and memory, I remain a modernist too (postmodernism is the extreme of modernity). I think that our job is to provide plausible explanation for what happened from records that are interpretations of what was perceived to have happened. To me, this argument for plausibility is still tied to fact. I can't seem to detach it and am not sure I would want to anyway.

It's just like ancient times

2011-05-10T04:54:00.001-07:00

A vivid example of "holy misogyny" at work in the modern world. It's just like ancient times when women were erased from memory. Hilary Clinton literally erased from photo in a religious newspaper (story and photo reported here). Why?

Brooklyn-based Di-Tzeitung, which never runs pictures of women because they might be "sexually suggestive," also removed the only other woman in the room, Counterterrorism Director Audrey Tomason.

The paper's response to our outrage? A contradiction to common sense (of course this relegates women to a lower status - it eliminates them!), but I guess if it is said enough by religious authorities we buy it as true:

In accord with our religious beliefs, we do not publish photos of women, which in no way relegates them to a lower status. Publishing a newspaper is a big responsibility, and our policies are guided by a Rabbinical Board. Because of laws of modesty, we are not allowed to publish pictures of women, and we regret if this gives an impression of disparaging to women, which is certainly never our intention. We apologize if this was seen as offensive.

Digital images of Nag Hammadi collection

2011-05-04T08:55:00.000-07:00

Here is the link to the digital images of the Nag Hammadi collection in case you need access. They are uploaded on the web at Claremont Colleges Digital Library.

Photo from CCDL Claremont Libraries.

SBL has received NEH Award

2011-05-03T15:17:00.000-07:00

Congratulations to all involved in this wonderful project that will now be funded by the National Endowment for the Humanities:

SBL has been awarded an NEH grant for a new website that will showcase the work of SBL members and communicate the value that biblical scholars bring to the study of the Bible and to the humanities. More information >>

Holy Misogyny cover

2011-04-20T09:40:00.000-07:00

I just received the cover art for my new book, Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter. I am very excited about the book and its name change. I am lucky to have a great editor who goes to bat for me. Name changes can be hard to do at this late stage, but this new name came to me in a moment of epiphany and it really encapsulates what the book is about. The book is supposed to be published in September.

Here is the publisher's description of the book:

In Holy Misogyny, bible scholar April DeConick wants real answers to the questions that are rarely whispered from the pulpits of the contemporary Christian churches. Why is God male? Why are women associated with sin? Why can’t women be priests? Drawing on her extensive knowledge of the early Christian literature, she seeks to understand the conflicts over sex and gender in the early church – what they were and what was at stake. She explains how these ancient conflicts have shaped contemporary Christianity and its promotion of male exclusivity and superiority in terms of God, church leadership, and the bed.

DeConick’s detective work uncovers old aspects of Christianity before later doctrines and dogmas were imposed upon the churches, and the earlier teachings about the female were distorted. Holy Misogyny shows how the female was systematically erased from the Christian tradition, and why. She concludes that the distortion and erasure of the female is the result of ancient misogyny made divine writ, a holy misogyny that remains with us today.

End-of-the-Year Symposium

2011-04-18T10:29:00.000-07:00

Mapping Death

The Andrew W. Mellon Graduate Research Seminar

End-of-the-Year

Symposium

Keynote Speaker

Jeffrey J. Kripal

The Traumatic Secret

Bataille and the Eros of Death

Saturday

April 23, 9 am-5pm

Fondren Library

Kyle Morrow Room

Master of Ceremonies

MICHAEL DOMERACKI, Rice University

Graduate Student in Religious Studies: Bible and Beyond

Order of Events

9 am-9:55 am Welcome and Opening Address

APRIL D. DECONICK, Rice University

Isla Carroll and Percy E. Turner Professor of Biblical Studies

Death Journey as Star Journey: The Ophian Crux Resolved

Q & A

10 am -10:55 am FRANKLIN TRAMMELL, Rice University

PhD Candidate in Religious Studies: Bible and Beyond

Death, Ascension, & (Re)building in the Shepherd of Hermas

Q & A

11 am-11:55am GRANT ADAMSON, Rice University

Graduate Student in Religious Studies: Bible and Beyond

Dressed for Death: What do Genesis and Plato have to do with the Vehicle of the Soul?

Q & A

12 pm- 1 pm Lunch break

1 pm-1:55 pm Keynote Address

JEFFREY J. KRIPAL, Rice University

J. Newton Professor of Philosophy and Religious Thought

The Traumatic Secret: Bataille and the Eros of Death

Q & A

2 pm-2:55 pm MATTHEW J. DILLON, Rice University

Graduate Student in Religious Studies: Gnosticism, Esotericism & Mysticism

Initiation by Imagination: Death and Rebirth in Carl Jung’s Red Book

Q & A

3 pm-3:55 pm ADRIANA UMANA-HOSSMAN, Rice University

PhD Candidate in French Studies

Death and Afterlife: Nomadic Wanderings in French Caribbean Literature

Q & A

4 pm-4:55 pm REBECCA GIMBEL, Rice University

Graduate Studies in Anthropology

Memory, Fear, and Resistance: Death as a Life Force in Contemporary Haiti

Q & A

4:55 pm- 5pm Adjournment

Rescheduling Mithraism lecture

2011-04-07T06:22:00.001-07:00

Please note, if you were planning to attend Roger Beck's talk on Mithraism scheduled for April 13, it has been canceled.

We will be rescheduling this event for Fall 2011. I will post about the date, time, and place once that information is known.

The Jordanian Lead Tablets might be the hoax of the century

2011-04-04T06:21:00.000-07:00

I'm becoming convinced that these are a hoax. The question in my mind is when were they forged? Five years ago or a hundred?

See these great posts:
http://paleojudaica.blogspot.com/2011_03_27_archive.html#7581145682854152390

http://danielomcclellan.wordpress.com/2011/04/01/on-the-lead-vs-bronze-codices/

http://tomverenna.wordpress.com/2011/04/03/new-roundup-on-lead-codices-and-additional-information/

http://tomverenna.wordpress.com/2011/04/01/margaret-barker-responds-on-lead-tablets/

http://danielomcclellan.wordpress.com/2011/04/01/on-the-lead-vs-bronze-codices/

http://exploringourmatrix.blogspot.com/2011/04/lead-codices-and-philosophers-stone.htm

http://zwingliusredivivus.wordpress.com/2011/04/07/what-happens-when-a-faker-fakes-from-a-fake/

http://paleojudaica.blogspot.com/2011_04_03_archive.html#888008157221765576

Photo from the site of Colins Andrews HERE, depicting Hassan Saida pictured with some of the inherited artifacts.

Evidence is building that the Lead Tablets are forgeries

2011-04-01T06:27:00.000-07:00

Jim Davila has posted an excellent analysis of one of the Tablets, figured out by Peter Throneman. The evidence is building that these are forgeries. http://paleojudaica.blogspot.com/2011_03_27_archive.html#7454369078247746754

Lead Tablets? Come on.

2011-03-31T07:33:00.000-07:00

I was so hoping that I could avoid posting on the Jordanian Lead Tablet discovery. But, I keep getting people sending me links and asking me about what I think. So here it goes.

Sensationalism? It is the right time of year. It is nearing Easter, so what else should we expect from the media?

The minute I saw the first posts about it, my eyebrows raised. Lead tablets? We have examples of copper tablets, bronze tablets, and gold tablets from the period of early Christianity, but I don't know about lead tablets. This seems fishy to me.

"70 or so" books? That also is fishy, especially when I discovered through a little internet research that the original news release said 20. Is it 70 or 20? How many books are in this horde?

What else am I skeptical about? Where do they come from? The original news release says these books were in the family for 100 years. "The objects belong to Hassan Saeda, a Bedouin farmer in Galilee who says they have been in his family's possession since his great-grandfather found them in a cave in Jordan, a century ago." The latest news story claims that they were found five years ago. I might note that this five-year window was simultaneous with the James ossuary trial. Coincidence? Or not?

They were written in a code? This is feeling more and more like popular fiction (or forgery?).

The lead scholar is David Elkington? Check out this website for his book In the Name of the Gods: "Everything that exists does so because of vibration." Is this really a summary of his book? And what is this about a book he published last year called The Lead Codices? Then I discovered that he has a literary agent and a book on these lead tablets already in production. Read all about it HERE. These are Elkington's credentials that I found on the website announcing his book In the Name of the Gods:

David Elkington was born in England in 1962 but spent his formative years travelling and exploring the Southern Hemisphere with his parents. His childhood in Australia was supplemented by sojourns in Polynesia, New Zealand and Indonesia. It was in these places that he first developed an interest in Sacred Sites and ancient traditions.

He trained as an artist at the Bath Academy of Art where an interest in the relationship between Christian myth and sacred sites was fuelled. Research for 'In the Name of the Gods' began in earnest in the early 1980s when he walked through Europe and the Middle East on a quest to understand and appreciate the mind of Ancient Man and his relationship with particular sites upon the Earth. For 20 years David has been led on a revelatory trail through world mythology, linguistics and philology into geophysics, architecture, acoustics, music, neuro-physiology, theology and still further into the all-encompassing, resonant atmosphere of the planet. As his research continued, surprising results emerged. For several years, David has been working with Dr Keith Hearne, the 'father of lucid dream research', on a new area of psychology - Geolinguistics - which sees the development of language as a direct result of the Earth's physical environment.

David began to introduce his work to the public in 1996 when he presented a major lecture on 'Acoustic Resonance, Life and Consciousness' at the Quest for Knowledge Conference in London. He lectures in England and Europe, has co-hosted a tour of the major ancient sites of Egypt and is a member of the Egypt Exploration Society and Palestine Exploration Fund. He has been a consultant to the government of Sierra Leone, to the BBC, ITV, and to NASA.

These are all red flags for me. There is a lot of explaining that needs to be done before we can determine what these books are. At this point in the analysis we certainly shouldn't be claiming that they are going to revolutionize our understanding of early Christianity. Come on. No one has even been able to read them yet!

Other posts and opinions on the subject:

http://paleojudaica.blogspot.com/2011_03_27_archive.html#8929466330980520973

http://cscoedinburgh.wordpress.com/2011/03/23/lead-tablets-news-story/

http://larryhurtado.wordpress.com/2011/03/29/more-on-the-lead-codices/

http://rogueclassicism.com/2011/03/30/lead-codices-silliness/

http://zwingliusredivivus.wordpress.com/2011/03/21/secret-writings-about-the-last-years-of-jesus/

http://zwingliusredivivus.wordpress.com/2011/03/22/philip-davies-on-the-newly-discovered-jesus-plates-scrolls-whatever/

http://www.patheos.com/community/bibleandculture/2011/03/29/lead-codices-about-jesus-the-latter-years/

http://exploringourmatrix.blogspot.com/2011/03/latest-on-lead-books-from-bbc-and.html?showComment=1301442142419#comment-c5159507401733979034

http://www.postost.net/2011/03/strange-true-sealed-christian-books-found-bedouin

http://daralqibt.blogspot.com/2011/03/jordan-battles-to-regain-priceless.html

http://www.gentlewisdom.org.uk/3130/new-discovery-as-important-as-dead-sea-scrolls/

http://theconnexion.net/wp/?p=10063#axzz1HzgDbZiR

Photo from BBC release HERE.

UPDATE: Jim Davila has posted an excellent analysis of one of the Tablets, figured out by Peter Throneman. This is very strong evidence that these are forgeries and we need to be very cautious. http://paleojudaica.blogspot.com/2011_03_27_archive.html#7454369078247746754

Book Note: David Halperin has just published a novel

2011-03-22T09:59:00.000-07:00

It is called The Journal of a UFO Investigator. An intriguing title for a novel written by a professor of Jewish Mysticism. Does the merkavah come into play? I have to read the book to find out.

What's it about? According to Jonathan Fullmer, "Religion scholar Halperin’s rollicking first novel set amid the turbulent 1960s recounts the story of Danny Shapiro, an imaginative teenage loner and self-proclaimed UFO investigator from a small town near Philadelphia. While his ailing Jewish mother and bitter Baptist father struggle to get along, Danny’s got his own problems. He and his best friend love the same girl, and while Danny continues to believe in the unexplained, his friends have become increasingly skeptical. But when someone breaks into the Shapiro house and steals Danny’s book about his encounter with the Three Men in Black, his fantastical world becomes very real. His investigations lead him to a small group of paranormal researchers, including fanatical Julian and lovely but dangerous Rochelle, and an exciting world where everyone, whether his good friends or the airport security guards, become dubious. A thrilling romp through the domain of aliens and spacecraft, Halperin’s highly entertaining coming-of-age tale poses questions about the real and the imagined and suggests that fusing the two might be the only way to survive adolescence." From Amazon.

Stuart Schoffman begins his review:

“I sat swaying over the book, poring over its words. I could make out nearly all that the Gypsies had written if I stuck with it long enough. The meaning was something else again. But that’s the way of a scripture: it’s often not meant to be understood.” So writes Danny Shapiro, the narrator-protagonist of David Halperin’s startling first novel.

“Journal of a UFO Investigator” is intricate and subversive, a book not easily understood. On the manifest level — peshat, in the Jewish interpretative tradition — it is a touching and engrossing coming-of-age novel composed in a simple style, a voyage of discovery starring an unhappy teenager named Danny Shapiro who finds refuge in UFO research and flights of fantasy: sightings, abductions, conspiracies, the whole generic megillah. (His mantra is a line from “The Book of the Damned,” a classic American study of paranormal phenomena: “Science is a turtle that says that its own shell encloses all things.”) Danny’s mother is an invalid with a heart condition. His father seethes with quiet anger, often directed at Danny, his only child. The book is set in a Philadelphia suburb between 1963 and 1966 — the “distant days,” as the author reveals in his acknowledgments, “when I was myself a teenage UFO investigator.”

A warm welcome to Mark Turner

2011-03-09T05:45:00.000-08:00

Professor Mark Turner from Case Western Reserve is with us today. Turner is a cognitive scientist who works on the problem of how we think. He argues that even though we are constrained by our biological evolution, our mind works in such a way that allows for new emergent structures to arise and culture to form. This can occur because humans have evolved in such a way that we are capable of double-scope blending, taking two known metaphoric structures and blending them in a new way.

It is a fascinating concept for someone like me who is interested in tracking the creation and recreation of t/Traditions that support cultures. I am looking forward to our seminar this morning and to Turner's lecture this noon: How to Have an Afterlife. If you are in town and would like to attend the lecture, it will be in HUMA 226 at noon.

Forging ahead: Leaving the Middle of Nowhere

2011-03-02T06:22:00.000-08:00

It seems to me that we need a new introduction to biblical methodology that reflects what we have learned from postmodern philosophy. I envision chapters dedicated to complete revisions of our old tools, explaining where and why they went wrong, and then rebuilding the method from the ground up. I also envision chapters dedicated to newer methods that have entered our toolbox in the last twenty years. This would be an edited volume, written by various scholars dedicated to the project of revisioning our field and the way in which we approach the materials. It would not be a postmodern handbook which conceives of itself as "critical" and everything else as "non-critical". It would be a handbook that considers our field in the wake of postmodern critique in order to move us out of the Middle of Nowhere.

Leaving the Middle of Nowhere
A New Vision of Biblical Methods in the Wake of Postmodernity

Transtradition Criticism

2011-02-28T06:58:00.000-08:00

If you have been following my blog over the years, you know that one of my keen interests is becoming aware of how we read texts and the assumptions we make as biblical scholars. Although I think that postmodern critique has been useful in highlighting problems of authorial intent, monolithic hermeneutics, and the politics of power, we must bear in mind that these problems were known to scholars of modernity already. The difference that I see between the modern and the postmodern discourses is that the postmodern critique has moved the conversations out of historical time into disembodied discourse without attachment to the empirical. This has left us in the Middle of Nowhere. It is suffocating the Humanities more broadly. It is isolating biblical scholars more and more from history, while supporting the growth of contemporary theological readings instead.

It is this move that haunts us now, and requires us, in my opinion, to re-examine our old tools and refashion them, rather than abandon them. We are in a crisis. The moment to act is now. We must return to a more pragmatic approach that takes seriously the empirical. Theory comes and goes, but the manuscripts, stones and bones remain. There are texts and there are authors and there are readers. And we need to deal with them as realities.

I have no desire to create some new grand theory. What I want to do is return to the old tools and identify why they failed. I want to remodel them in such a way that they work in a transmodern academic discourse, a discourse that moves us beyond the postmodern suffocation and the Middle of Nowhere.

I am stepping out here by beginning to talk about refashioning Tradition Criticism. I have finally settled on a name for the updated approach: Transtradition Criticism.

Transtradition Criticism is an approach to texts, artifacts, and other cultural productions, which seeks to expose, explain and understand the production, meaning, use and transmission of t/Traditions within their historical fields of conversation. This approach is interested in investigating the dynamic interstitial spaces and networks between and across t/Traditions, exposing the politics of power and conceptions of the Other that support the structures of the t/Traditions. Transtradition Criticism is grounded in a pragmatic and embodied view of human beings as personal and social agents who actively and constantly (re)shape the t/Traditions to align with their experiences of themselves and their world. They are participants in personal and social conversations that support, create, modify and destroy t/Traditions.

I will post more as the remodeling continues.

Hooray for SBL and AAR

2011-02-25T07:28:00.000-08:00

Here is what we have all been waiting for. Thank you to all of you who helped make this happen!

Dear Colleagues,

We are pleased to announce that the American Academy of Religion and the Society of Biblical Literature have selected concurrent Annual Meeting sites for the next several years. With anticipated attendance of more than 10,000 members, the gathering requires over 150 concurrent session rooms and 5,000 available hotel rooms. We are delighted to have secured premium meeting space and competitive accommodation rates at several of the most requested destinations for our attendees. We have generated a good deal of savings by booking meetings at the same venue for two separate years in advance. The meeting locations and dates are as follows:

2011 San Francisco, CA November 19-22

2012 Chicago, IL November 17-20

2013 Baltimore, MD November 23-26

2014 San Diego, CA November 22-25

2015 Atlanta, GA November 21-24

2016 San Antonio, TX November 19-22

2017 Boston, MA November 18-21

2018 Denver, CO November 17-20

2019 San Diego, CA November 23-26

2020 Boston, MA November 21-24

2021 San Antonio, TX November 20-23

These meetings will:

Feature a single, jointly managed Exhibit Hall;
Feature a single, jointly managed Employment Center;
Feature distinct and separate AAR and SBL programs planned with open communication between the organizations;
Encourage the organizations’ members to attend each other’s programs and events at no additional cost;
Allow the organizations to pursue their unique, if sometimes overlapping, missions;
Enhance cooperation, not competition, between AAR and SBL;
Encourage participation among other organizations such as AAR’s Related Scholarly Organizations and SBL’s Affiliate Organizations.

We believe that concurrent meetings will serve the interests of our members, will help to advance the many disciplines and areas of study we represent, and will maintain and advance the critical inquiry that characterizes the work of our societies. We invite you to join us in building this exciting new future.

Cordially,

John F. Kutsko Jack Fitzmier

Executive Director Executive Director
Society of Biblical Literature American Academy of Religion

Mellon Seminar Reflection 13: Embodiment and the Humanities

2011-02-24T07:12:00.000-08:00

As we begin to prepare for the visit of Professor Mark Turner, a professor of Cognitive Science from Case Western Reserve, we have discussing the field of cognitive psychology. One book that particularly grabbed my attention this week is Edward Slingerland (PHOTO from his webpage HERE), What Science Offers the Humanities: Integrating Body and Culture (2008).

I can't imagine writing a more courageous book than this, especially as a professor of ancient Chinese religion which is where Slingerland's training is. I was taken by the book for many reasons (and I am still processing it), but what struck me immediately was fact that he sees some of the same problems with postmodern theory that I do, and responds in ways similar to my own responses, responses which I have been recording on this blog, as I go about trying to develop a new sort of historical approach to the study of my texts. What I have come to realize over the course of this year is that I refuse to-throw-the-baby-out-with-the-bath-water. What is happening in my mind and through my pen (yes I still write with a pen) is a major remodeling and rebuilding of Tradition Criticism, in light of its postmodern crucifixion. I am developing an approach I am calling Transtradition Criticism. I will post more about this development later.

To return to Slingerland. He argues that postmodern theory has swept through the Academy, leaving us suspicious of any truth-claim and with "a conviction that the distinguishing mark of sophisticated scholarship is an ability to engage with a prescribed pantheon of theorists" rather than serious study of primary texts. What was fun at first "has left us with an intellectual hangover" (2008, 1), luxuriating in language for language's sake.

I couldn't agree more. In my opinion, we are stranded in a place of nowhere, immobilized by disembodied discourses, authorless and textless, outside of history. With nothing empirical, with no sameness, we are lost in a jumble of difference. We are left to describe what we see as ours, with no power to interpret beyond this. Even these meager descriptions are left in an ethical vacuum to be siphoned off and co-opted to support nefarious purposes.

The Humanities are dying and we are the ones who are responsible to save them.

The big question is HOW? Slingerland offers a solid solution. He says that we need to get our act together and learn from scientists how human beings operate, particularly as embodied cognitive beings. He demonstrates how humanists operate within outdated models of anthropology, and need to come to terms with the fact that science has discovered fundamental things about the human being. That we need to take embodiment seriously or be doomed to spinning tales inside of tales.

In Slingerland's words: "The fact that these body-minds are, have always been, and will always continue to be part of the world of things effectively short-circuits the epistemological skepticism that permeates postmodern thinking. A nondualistic approach to the person promises no privileged access to eternal, objective truths, but is based upon the belief that commonalities of human embodiment in the world can result in a stable body of shared knowledge, verified (at least provisionally) by proofs based on common perceptual access. By breaching the mind-body divide - by bringing the human mind back into contact with a rich and meaningful world of things - this approach to the humanities starts from an embodied mind that is always in touch with the world, as well as a pragmatic mode of truth or verification that takes the body and the physical world seriously" (2008, 8).

Mellon Seminar webpage

2011-02-17T06:17:00.000-08:00

We have finally finished the Mellon Seminar webpage and I invite you to take a look. There is a description of the seminar, the fellows and our projects, our distinguished lecturers, and an event calendar.

Yesterday we had the pleasure of interacting with Professor Gregory Shaw from Stonehill College, an expert on Neoplatonism and theurgy. Theurgy is the ritual use of objects and liturgy to transform the human being into a receptacle for the descent of the gods. Iamblichus (fourth century, Syria) says that this is "old" (Egyptian!) religion as opposed to the "new" religion of the Greeks which worked to rationalize the gods away.

Greg Shaw's book on the subject is called Theurgy and the Soul: The Neoplatonism of Iamblichus (University Park: Pennsylvania State, 1995).

In Memory of Alan F. Segal

2011-02-14T06:10:00.000-08:00

It is with great personal sorrow that I write this morning in memory of my dear friend, adopted mentor and intellectual father, Alan F. Segal.

May the flights of angels sing you to your rest, dear friend.

He passed away yesterday afternoon after a long illness. I cannot imagine my world without Alan, as I am sure is true of so many he befriended with his kindness. Alan had that special something about him, a spark that made him a great intellect while also a kind person who embodied genuine charity and friendship.

I met Alan through my work when I was doctoral student at the University of Michigan. He took interest in my studies on early Christian mysticism. Four of us (Alan, Chris Morray-Jones, Jim Davila and myself) launched the early Jewish and Christian Mysticism unit at SBL in 1996 in order to open up a space at our annual meetings for the discussion of mystical traditions within Judaism and Christianity. This unit has been a long-standing strong group ever since.

Alan's work has been nothing less than tremendous. He wrote books that crossed religions, working easily in Paul, Gnostic materials, and Rabbinic texts alike. He was gifted in interdisciplinary work, and knew the Jewish and Christian traditions equally well and treated both with respect. He was always the voice of the cutting edge, never afraid to move against the current or to say what needed to be said.

From early on in his career, his interest was in patterns of ascent of the soul, and he worked his ideas out arguing that patterns of ascent and descent were essentially the same, although opposite directions. Although he relied on Strauss and structuralism to argue for emergent patterns, he was solidly grounded in sociology and was interested in how patterns were modified within different religious environments. It was the modifications that he was after; this is what interested him.

His first book, Two Powers in Heaven: Early Rabbinic Reports About Christianity and Gnosticism (Leiden: Brill, 1977), is nothing less than a classic. He noticed that the rabbinic debates about there being two powers in heaven were in play because there is an old tradition in Judaism that anthropomorphizes God, usually by confusing YHWH with his angel. The figure is given various titles like Son of Man or Manlike in the theophany texts like Daniel. Philo knows the figure as "the second god" or the "logos". It is this tradition that lays the foundation for interpretations of Jesus that make him out to be God. It is also the tradition that was used by Gnostics to develop their demiurge. The rabbis become concerned about this tradition and its usage following the Jewish War. Like their biblical fathers, they wanted to yield up an uncompromising monotheism to ensure their fealty to YHWH.

His second book, Rebecca's Children: Judaism and Christianity in the Roman World (Cambridge: Harvard, 1986), is an absolute must-read for anyone studying early Judaism and the formation of Christianity. The book came out of his teaching experiences and seminars where he wrestled with the controversial idea that Christianity wasn't a product of Hellenized Judaism but was Judaism's sibling. In other words, both Judaism and Christianity formed during the same period and were products of the Israelite religion as it manifested during the Second Temple period. He writes, "Like Jacob and Esau, the twin sons of Isaac and Rebecca, the two religions fought in the womb. Throughout their youth they followed very different paths, quarreling frequently about their father's blessing. As was the case with Rebecca's children, the conflict between Judaism and Christianity molded their characters and determined their destinies" (p. 1).

His third book, Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee (New Haven: Yale University, 1990) is the best modern treatment of Paul ever written. Alan showed in this work that Paul was a Jewish mystic, and it was his experience of the post-resurrection Jesus as the manifestation of the Kavod, that turned him into a Christian and a theologian. Alan wrote this book as a Jewish scholar trying to clarify Jewish history from the writings of Paul and understand Paul as a Jew. How do you explain his conversion from this perspective? He was writing against scholars of Jewish studies who "frequently disparage Paul's writings, as if to say 'Nothing serious can be concluded about Judaism from such a person'" (p. xv). Alan felt that this was nonsense. He wrote, "This is a pretext for ignoring writing with disturbing evaluations of Judaism" (p. xv), and "To be used effectively, the NT should be read with allowance for its anti-Pharisaic and sometimes anti-Jewish tone. Almost every page of the NT reveals intolerance of its Jewish milieu that is borne of an intensely aggravated family conflict" (p. xvi).

His last book, Life After Death: A History of the Afterlife in Western Religion (New York: Doubleday, 2004), is unrivaled in its coverage. It contains almost 900 pages of analysis of western religious traditions and their views of the afterlife. True to his sociological bent, he demonstrates how various pictures of the afterlife are tied to the society's view of the human body and politics. The questions he addresses are raised in his first chapter: "What do these notions of the afterlife suggest about the ultimate meaning of life to these people? Why do they change over time? What social and historical issues lie behind these changes? How do the doctrines themselves condition further discussion and conflict within the various communities as they relate to other communities who value the same traditions? Why do we insist that life continues beyond the grave and why do we give credence to those who have experienced it and return to tell us about it?" (p. 23).

Alan once told me as we lamented his long illness, "Everyone must die." It is a painful truth that he was fully and personally aware of. It is within this light that I now read the conclusion to his book on the afterlife and I hear his voice resonating: "Religion's imagining of our hereafter also seems to say the same - our 'immortal longings' are mirrors of what we find of value in our lives. They motivate our moral and artistic lives. Our longing itself deserves a robe and crown, nothing less. If humans can be, in Hamlet's words, 'in apprehension like a god,' do we not deserve his epitaph: 'flights of angels sing us to our rest'?" (p. 731).

Unbelievable news

2011-02-11T15:12:00.000-08:00

"Today belongs to the people of Egypt". I salute you! I smile for every cab driver who has taken me around Cairo and told me about his family's plight, and his inability to find a job even with a top college degree. I smile for every woman I saw caring for her family, trying to cook over open fires while tending the donkey that pulled her cart. I smile for every merchant who wanted to sell me goods, trinkets, rugs, scarfs, to help make ends meet. I smile for every young boy who led the camels I rode on, who sailed the feluccas I sat in, who waited my tables and made sure I was not hungry. I smile for you all. Today is your day!

Book Note: With Letters of Light (Arbel and Orlov, eds.)

2011-02-10T06:25:00.001-08:00

There is a wonderful new collection of essays on early Jewish and Christian mysticism available now from De Gruyter. It is a festschrift honoring the career, contributions, and fellowship of Professor Rachel Elior, the John and Golda Cohen Professor of Jewish Philosophy and Jewish Mystical Thought at the Hebrew University of Jerusalem. Professor Elior has made tremendous contributions to the field, both in Hebrew and English. Her work is among the best in the world on the subject. Some of my favorites are her books The Three Temples: On the Emergence of Jewish Mysticism (2004), The Mystical Origins of Hasidism (2006) and Dybbuks and Jewish Women in Social History, Mysticism, and Folklore (2008).

In her festschrift, With Letters of Light, her students and colleagues have amassed a fascinating collection of essays on the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic and Mysticism. I contributed an essay myself where I try to describe and explain early Christian mysticism in its earliest stages starting with the biblical materials and working into the second century: "Jesus Revealed: The Dynamics of Early Christian Mysticism" (299-324). I wrote this piece because I had enjoyed a conversation with Rachel a few years ago about the mysticism I saw emerging in the New Testament materials and how similar they were to her own discussions of mysticism at Qumran in The Three Temples. She asked me then if I would write something about it, since she didn't work in the Christian materials as much as she did the Jewish. So I took her up on the suggestion.

With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism in Honor of Rachel Elior (Edited by Daphna Arbel and Andrei Orlov; Ekstasis: Religious Experience from Antiquity to the Middle Ages, 2; Berlin: De Gruyter, 2011; ISBN 978-3-11-022201-2; US$ 182.00).

You can view this volume in electronic copy HERE.

Contents of the volume:

Daphna Arbel and Andrei Orlov
Rachel Elior – An Appreciation from her Colleagues and
Students - 1-5

Frances Flannery
The Consideration of Religious Experience in the Work of
Rachel Elior - 6-10

I. Exegesis

Kelley Coblentz Bautch
Peter and the Patriarch: A Confluence of Traditions? - 13-27

Silviu N. Bunta
In Heaven or on Earth: A Misplaced Temple Question about
Ezekiel’s Visions - 28-44

James R. Davila
Scriptural Exegesis in the Treatise of the Vessels, a Legendary
Account of the Hiding of the Temple Treasures - 45-61

Dan Merkur
Cultivating Visions through Exegetical Meditations - 62-91

Sergey Minov
“Serpentine” Eve in Syriac Christian Literature of Late
Antiquity - 92-114

Annette Yoshiko Reed
>From “Pre-Emptive Exegesis” to “Pre-Emptive Speculation”?
Ma‘aseh Bereshit in Genesis Rabbah and Pirqei deRabbi Eliezer - 115-132

Mark Verman
Earthly and Heavenly Jerusalem in Philo and Paul:
A Tale of Two Cities - 133-156

II. Ritual

Crispin Fletcher-Louis
The Book of Watchers and the Cycle of New Year Festivals - 159-168

Yuval Harari
A Different Spirituality or ‘Other’ Agents?: On the Study of
Magic in Rabbinic Literature - 169-195

Rebecca Lesses
“They Revealed Secrets to Their Wives”: The Transmission of
Magical Knowledge in 1 Enoch - 196-222

Jodi Magness
The Impurity of Oil and Spit among the Qumran Sectarians 223-231

Andrei Orlov
“The Likeness of Heaven”: The Kavod of Azazel in the
Apocalypse of Abraham - 232-253

Pieter W. van der Horst
Mystical Motifs in a Greek Synagogal Prayer? - 254-264

III. Transformation

Daphna Arbel
“A Chariot of Light Borne by Four Bright Eagles”:
Eve’s Vision of the Chariot in the Greek Life of Adam and Eve - 267-284

Joseph Dan
“Messianic Movements in the Period of the Crusades” - 285-298

April D. DeConick
Jesus Revealed: The Dynamics of Early Christian Mysticism - 299-324

Celia Deutsch
Aseneth: Ascetical Practice, Vision, and Transformation - 325-348

Naomi Janowitz
“You Are Gods”: Multiple Divine Beings in Late Antique
Jewish Theology - 349-364

Alan F. Segal
Transcribing Experience - 365-382

Mellon Seminar Reflection 12: Does our reaction to death make us human?

2011-02-02T10:54:00.000-08:00

The seminar investigated ancient initiatory religions this week, trying to sort out the goings-on in Eleusis. I haven't thought hard about Eleusis and the Demeter rites for about twenty-five years, so it was pleasant to study that material in a more substantive manner this week.

I was very aware this time through the material of the attractiveness of the rites. I didn't find myself asking why someone would want to be initiated, a question that engaged me as a young person. Why would anyone want to haul a pig down to the sea, wash it and sacrifice it? Why would anyone want to parade for 12 miles from Athens to Eleusis, bringing the sacred objects with them and be mocked along the way? Why would anyone want to drink an unknown substance, eat BBQ, and then watch a drama of the emergence of Kore from the Underworld in a cave at night? Why would anyone want to tramp around in mud, lead by hand in the dark, only to be blinded by light and then shown a grain of wheat in a basket? And to do this twice?!

Other than the fact that this sounds to me now more like a big party and a haunted house escapade than it did twenty-five years ago, I think my age is catching up with me. Because now I see the death aspect even more prominently. If I were part of a culture that taught that Persephone, the Queen of the Underworld, emerges every year in a cave in Eleusis, and that if I went through the rites, I would visit the Underworld and meet Persephone and Demeter so that when I die I would have a wonderful afterlife, I would have been the first person in line. To think that this journey was performed, so that initiates felt that they had actually experienced the journey through Hades and met the gods, well that is attractive beyond measure. I would have felt like I had faced death and conquered the unknowable, so that my life could be lived even more fully.

An experience like that breaks down human culture into a few startling breaths: to be human is to die; to be human is to live in the face of our death.

Is human culture our response to the knowledge of our mortality? Not just religion, but everything we have produced, everything that makes up human culture as Jan Assmann says in his book Death and Salvation in Ancient Egypt?

I want to end with three quotes:

"Happy is the one who having seen these rites goes below the hollow earth, for that one knows the end of life and its god-given beginning." Pindar, Fr 137a

"Three-times blessed are those mortals who have seen these rites and thus enter into Hades. For them alone there is life. For the others, all is misery." Sophocles Fr 837

"The Ninetieth Psalm prays, 'Teach us to count our days, that we may gain a wise heart.' 'To count our days' means to hold each day dear, knowing that life is finite. The days derive their value from their end; since we must die, we 'count' our days. Death gives life its value, and wisdom consists in being aware of this value." Jan Assmann, Death and Salvation in Ancient Egypt, 8.

This is day 17188 for me.

Mellon Seminar Reflection 11: Rites of Passage

2011-01-28T06:53:00.000-08:00

I spent last week reading older materials published in the early 1900s and then in the 1960s about rites of passage (life crisis, induction, and calendrical rites). I found the material exhilarating. I went back to Arnold van Gennep who wrote a book in French in 1908, The Rites of Passage. I found the work to be very complex and thought-provoking which I wasn't expecting. The experience makes me even more determined to study materials written before 1960 (or some might even say 1980). Just because we have learned some things since then, doesn't mean that the older studies have no value or that their methodological approaches are empty.

I also learned that we need to reread these materials because their reception history in secondary literature has misread or devalued the original material in such a way that the secondary discourse no longer is faithful to the old author. For instance, in van Gennep's work, I found very complex and nuanced thinking, far more than contemporary references to him grant him. His biggest 'receiver' was Victor Turner who famously studied the 'limen' or state of marginality that novices-intitiates find themselves in when going through rites of passage. Turner refers again and again to van Gennep in one brilliant essay after another, crediting van Gennep with the idea that rites of passage are characterized by three stages: a stage of separation from normalcy; a stage of liminality or marginality; and a stage of aggregation into normalcy restructured.

Van Gennep does say this, but not quite as directly as we are led to believe. He, in fact, nuances it substantially. First he analyzes these three, not as stages or phases, but as three kinds of rites of passage, thereby subdividing rites of passage into rites of separation, transition, and incorporation. He explains that these types of rites of passage are not developed to the same extent by all people in every ceremonial pattern. Rites of separation are prominent in funeral ceremonies, rites of incorporation in marriages, transition rites in pregnancy, betrothal and initiation. He says, "Although a complete scheme of rites of passage theoretically includes preliminal rites (rites of separation), liminal rites (rites of transition), and postliminal rites (rites of incorporation), in specific instances these three types are not always equally important or equally elaborated" (11).

He also understands that rites of passage may include other forms of rites. Marriage ceremonies might also include fertility rites; birth ceremonies might also include protection and divination rites; etc.

At any rate, these examples serve my point today. Secondary discussions of authors, particularly older authors who wrote before 1960, work to homogenize the author and simplify his or her contribution. Then they can more easily be attacked for what they didn't do (even if they in fact did!). When I read van Gennep, I found his work to be very aware of the problems of classification and the acknowledgment of historical complexity and specificity. We can learn much from him still.

Mellon Seminar Reflection 10: Medussa is Laughing

2011-01-13T08:18:00.000-08:00

We opened the seminar this semester with Derrida and Deconstruction. I won't even try to summarize Derrida because it is "impossible" (smile!). What I got out of the readings and our discussion if that Derrida showed us how much we are trapped in language and our constructions of meaning. Deconstruction appears to me to be a mental process or approach that seeks to discover inherent contradictions in all of our cultural productions, which reveals to us that there is no essential meaning to words or other forms of expression. The complete meaning of anything is postponed or delayed; it is in flux and ever-changing. This makes it impossible to fully grasp.

I think that Deconstruction puts us into a liminal space, where either-or makes no sense anymore. Both-and reigns. An example of this for me is some of Derrida's work on ethics. What is ethical to one party in the relationship usually harms the other. If we choose to spend more time with our families (an ethical choice for our families), this means that we don't spend as much time at work (an unethical choice for our workplace).

The big question for us in the seminar (and maybe you have an answer to this and can share it) is to what extent does Deconstruction exploit the contradictions to the sacrifice of the commonalities of language? We do in fact use language to communicate meaning and most of the time our minds meet on the subject and we know what is being expressed. We don't live most of our lives not knowing what is being said. We don't live in language-meaning chaos. Of course there are moments when we are misunderstood or misread. Those of us who are authors certainly have experienced times when our works have been read in ways we never intended. But even given all these contradictions, there still seems to me to be something stable about language and meaning in a given context or community. Something agreed upon that makes language useful to communicate between us.

What really got me excited actually wasn't Derrida, but Helene Cixous who developed an experimental form of writing influenced by Deconstruction. The piece we read is her very famous "The Laugh of Medusa" trans. and published in Signs 1.4 (1976) 875-893. Not only couldn't I put it down, but I sat in shock afterward. Two thoughts were going through my head. First, when I die I want this read aloud at my service. Second, how could a French woman in 1976 express what I have been feeling for years as an American woman in 2011? It is like she was inside my head and my feelings.

I really don't know what else to say, my reaction was so visceral. Her piece is a call to women (yes it is written to women which makes me wonder how different my writing might be if I imagined an all-female audience) to take our bodies back, to reject the phallocentric perspective that has dominated and determined and confiscated us, and to WRITE. Write we must because it is in the act of writing that woman seizes the occasion to speak, it mobilizes her to enter history no longer as the suppressed. It allows her to become "at will the taker and initiator, for her own right, in every symbolic system, in every political process" (880). Women must break out of the silence that has imprisoned us and "shouldn't be conned into accepting a domain which is the margin or the harem" (881). Famously she writes about men who have riveted us between the two horrific myths of Medusa and the abyss: "Too bad for them if they fall apart upon discovering that women aren't men, or that the mother doesn't have one. But isn't this fear convenient for them? Wouldn't the worst be, isn't the worst, in truth, that women aren't castrated, that they have only to stop listening to the Sirens (for the Sirens were men) for history to change its meaning? You only have to look at the Medusa straight on to see her. And she's not deadly. She's beautiful and she's laughing" (885).

Did I mention that I finished my manuscript Sex and the Serpent: Why the Sexual and Gender Conflicts of the Early Church Still Matter?

Mellon Seminar Distinguished Scholars

2011-01-05T06:24:00.000-08:00

One of the biggest highlights of the Mellon Seminar is its inclusion of a number of distinguished scholars who will be visiting Rice and lecturing. The subject of my seminar is Mapping Death: Religious Preparations for the Afterlife Journey. Here is the schedule of special events. The luncheon lectures are by reservation only, so please contact me if you are considering attending. The Year's End Symposium is open to the public and needs no reservation.

Alan F. Segal Professor of Religion and Ingeborg Rennert Professor of Jewish Studies

Barnard College, Columbia University

January 19^th, 9-11:30 am, private Seminar

Rituals of Immortality: The Bible and the Rise of Immortality among Jews and Christians

Greg Shaw Professor of Religious Studies

Stone Hill College

Feb. 16^th, 9 -11 am, private Seminar

11:30 am -1 pm, RSVP Cohen House Luncheon and Public Lecture

Iamblichean Theurgy: Reflections on the Practice of Later Platonists

Mark Turner Institute Professor and Professor of Cognitive Science

Case Western Reserve University

March 9^th, 9-11 am, private Seminar

11:30 am -1 pm, RSVP Cohen House Luncheon and Public Lecture

How to have an afterlife

Dale Martin Woolsey Professor of Religious Studies

Director of Graduate Studies

Yale University

March 23^rd 9-11 am, private Seminar

11:30 am -1 pm, RSVP Cohen House Luncheon and Public Lecture

Confusions of Death: On the Lack of Unanimity on Death in Earliest Christianity

Roger Beck Professor Emeritus, Department of History and Classics

University of Toronto

April 13^th 9-11 am, private Seminar

11:30 am -1 pm, RSVP Cohen House Luncheon and Public Lecture

Ecstatic Religion in the Roman Cult of Mithras

Year’s End Symposium

April 23, 9 am-5 pm, Kyle Morrow Room, Fondren Library

Jeffrey J. Kripal, Keynote Presenter

April D. DeConick, Mellon Faculty Leader Presenter

Grant Adamson, Matthew J. Dillon, Rebecca Gimbel, Franklin Trammell, Adriana Umana: Graduate Student Presenters

Book Note: Voices of Gnosticism (Miguel Connor)

2010-12-16T14:29:00.000-08:00

The end of the semester has been so busy. The good news is that I finally finished a draft of my book Sex and the Serpent: Why the Sex and Gender Conflicts of the Early Church Still Matter. This was such a relief for me since I have been working on it off and on for two years. I am happy with the result, and look forward to moving it into print with Continuum.

In the midst of all this Miguel Connor's book, Voices of Gnosticism, has been released. It contains a wonderful collection of interviews Miguel conducted over the years for his radio show. It is so much fun to read these interviews side-by-side. Who's inside? Elaine Pagels, Bart Ehrman, Bruce Chilton, Stevan Davies, Birger Pearson, John Turner, Einar Thomassen, Jason BeDuhn, Karen King, Marvin Meyer, Jane Schaberg, and me.

Congratulations Miguel on a remarkable collection of interviews!

You can purchase the book from Amazon for 19.95 HERE.

Book Note: Die Gnosis (Johanna Brankaer)

2010-11-23T06:23:00.001-08:00

Johanna Brankaer has recently published a compact book in German that introduces readers to ancient Gnosis. The title: Die Gnosis: Texte und Kommentar (Wiesbaden: Marix, 2010). She wrestles with the questions: Was there a Gnostic religion? What was the role of women in ancient Gnosis? What was the relationship of Gnosis, Christianity, and philosophy?

The book is divided into sections that cover ancient Gnostic mythology, Gnostic thinkers, Sethianism as classic Gnosis, A Gnostic church?, Gnosis as a Christian experiment, Women in Gnostic traditions, and then a small commentary section which covers some of the basic primary literature: Ptolemy's Letter to Flora, Rheginus, Ap John, Hypostasis of Archons, Trimorphic Protennoia, Letter of Petter to Philip, Gos Mary, Exegesis on the Soul, Gos of Thom, Gos Egy, Three Steles, Allogenes (NHC), Apoc Peter, Gos Jud (CT3).

It is not meant to be an exhaustive overview of the field with a thousand footnotes (for which I am thankful!). Rather it is a valuable pocket book, presenting Brankaer's own perspective on the literature and the questions of ancient Gnosis. A fine contribution to the field. As an addendum, it contains her German translation of the Gospel of Judas.

Petition to help the Mandaeans: A letter from Dr. Wisam Breegi

2010-11-18T07:31:00.000-08:00

Dear Friends,

We are pressing the United States government to take the Mandaean plight seriously and bare the historic, moral and legal responsibility to save the Mandaeans from total annihilation by scattering them around the world. We are seeking your support to write your local congressman and your organizations to resettle the 5000+ Mandaeans from Syria, Jordan and Iraq in the United States of America.

Please sign and circulate the online petition HERE. For more information, please contact Wisam Breegi (781) 258-5297 or at breegi@gmail.com

Thank you, Dr. Wisam Breegi, Mandaean Association of Massachusetts

For full article about the current plight of the Mandaeans, see the AP release HERE.

Mellon Seminar Reflection 9: Whose reality is real?

2010-11-04T06:17:00.000-07:00

This week we took an excursion into the development of American metaphysical religions. I am particularly interested in the ways in which scholars have tried to tell the story of the creation of the modern New Age. If you are interested in this topic, I recommend a couple of books that provide very good historical overviews. The first is The Western Esoteric Traditions by Nicholas Goodricke-Clarke. Not only is the picture on its cover one of my very favorite woodcuts from the Renaissance, but the book carries the reader through all the esoteric streams in an historical journey. The other book, which I found stunningly well-researched and written is by Catherine Albanese (pictured here), A Republic of Mind and Spirit. So I have chosen to share some of the insights I brought away from her work.

What Albanese does methodologically is fascinating. What she appears to me to be doing is creating a sweeping picture of each century by laying out the vast networks of ideas and information and practices happening simultaneously. She suggests that the traditions she is investigating are interacting within each other rather than with each other, so that she comes to understand the modern New Age as expansive and combinative, a religious phenomenon that is an amalgamation of any number of esoteric trajectories, including Hermeticism, Transcendentalism, Spiritualism, Mesmerism, Swedenborgianism, Christian Science, New Thought, Theosophy, Asian religions, Native American religion, and Quantum physics. She characterizes the New Age as a vast cultural sponge that absorbed whatever spiritual moisture was available. So it represents a grand ecumenicity. The New Age represents a fluid form of community available through networks and networking. This results in different levels of affiliation and commitment from fully-engaged service providers and strong followers who show up a workshops and other events to serious part-timers and causal part-timers or nightstand followers who read occasional books, and attend infrequent lectures. Members have often crossovered from traditional religions, seeking experiences considered by them to be more spiritually engaged.

She describes the themes of the New Age, and other metaphysical traditions, as emphasizing the power of the mind, a worldview of correspondence and connection between the spiritual world (the real world) and the physical (a transitory world), a preoccupation with summoning energy from on high to 'save' the human situation, and healing what was humanly amiss. These are the core beliefs and practices.

After reading her book, I am convinced that American metaphysical religion is one of three forces in American religion from the beginning, along with the mainstream traditions and evangelicalism. I am also convinced that the ancient Gnostics I study weren't so different from modern New Agers, with the exception that they did not get good press behind them like the New Age movement did. Remember Shirley MacClaine, her movie and books?

The New Age movement, with the hungry media behind them, was able to make exoteric what had previously been esoteric. And it has had a lasting impact on American culture. Yoga has become mainstream, along with beliefs in reincarnation and discussions of karma. ESP and UFO are abbreviations we all share, whatever our convictions about them might be. Psychics are consulted to assist police investigations, astrology made it into the Whitehouse, alternative medicine is practiced alongside traditional western medicine, all without too much discomfort. Ecology and healthfood is now mainstream. How many of us have yogurt in our lunchboxes?

Mellon Seminar Reflection 8: Whose history?

2010-10-29T06:50:00.000-07:00

The seminar examined New Historicism for the past two weeks. Contrary to its title, New Historicism is not a method created by historians writing histories. It emerged from literary criticism among professors of Renaissance literature who were trying to illuminate literature with reference to historical sources and intertextuality investigating what Greenblatt (the originator of the approach and pictured here) calls Cultural Poetics. This approach developed in critic of New Criticism, not old-school German Historicism and Positivism. New Criticism is the common approach to literature with reads it ahistorically, focusing on single texts as enclosed units of narrative and imagery.

New Historicism or Cultural Poetics tries to examine the text in its context, while also asking how the text enforces the cultural practices that it depends on for its own production and dissemination. In this way, these critics draw attention to the processes being employed by contemporary power structures, like the chuch, state, and academy, to disseminate knowledge. They explore a text's historical context and its political implications, and then through a close textual analysis they note the dominant hegemonic position. New Historicism or Cultural Poetics is a politicized form of literary criticism with an eye toward historical contextuality. It is grounded in the critical theory of Foucault, the work of the Cultural Materialists, and anthropology of the variety espoused by Clifford Geertz who advocated writing "thick descriptions" of culture that explains human behavior within particular contexts rather than merely as part of symbolic systems.

After reading deeply into this scholarship, I really feel that New Historicism has a political mission. These critics are all about critiquing capitalism and market relations, and in my mind, retrofitting that critique back onto historical sources. So what they write often appears anachronistic, that is, bringing our contemporary values to play in the past. To their credit, they are aware of this, and so are willing to admit it in their analyses.

To do this, they read all literature and artifacts side-by-side with no distinction, mining what they call the cracks, slippages, fault lines and absences in the traditional historical narratives. While their willingness to eliminate canonical boundaries is to be applauded, I am less thrilled that they do not generally evaluate the differences in the media they examine. Various forms of materials were created with difference purposes and different intent, and what any of it can tell us about anything must be weighed carefully. A letter fragment and a gospel, for instance, are not the same thing. A masterpiece painting and a magical drawing in a recipe book are interesting, but they are not giving us similar information. What either might tell us needs discussion.

While I found much of their work stimulating, I was left a bit puzzled. How "new" is any of this? Historians have been dealing with cultural context, artifacts, and multiple texts for, well, forever. In religious studies, we have been dealing with breaking down canonical boundaries for over fifty years, and we have been discussing power relations and political agendas for at least as long. The differences are that historians are interested in getting at the meanings of the literature they are examining, and we want to investigate the politics of the time of the texts. New Historians are interested in exploring the various discourses that inform the literature they read, and are more motivated by contemporary politics which they think is somehow reflected in these discourses (in ways similar to the ideas of queer theorists or feminist theologians).

Gospel of Judas Update: Published news about the OHIO fragments

2010-10-26T08:27:00.000-07:00

I just received offprints of an article published in the first volume of Mohr Siebeck's new journal Early Christianity (link HERE). The article is a preliminary report written by Herbert Krosney, Marvin Meyer, and Gregor Wurst about the status of the OHIO fragments of the Gospel of Judas. In the first part of the article, Krosney explains the court battle over the OHIO fragments and their photographs which were analyzed by Gregor Wurst who recognized that they contained the balance of the Gospel of Judas, allowing us to read 90-95% of it.

According to Krosney's account, the fragments have made their way to Egypt in April 2010 and are under the care of Dr. Zahi Hawass who did not want the fragments to go to Switzerland for conservation first. The rest of the Tchacos Codex remains in Switzerland in the hands of the Maecenas Foundation who is now in a financial battle with Mrs. Frieda Nussberger.

The rest of the article is a sketch of the contents of the fragments and a preliminary transcription and translation based on photographs of the fragments possessed by Nussberger. There has been no distribution of the photographs to scholars other than Meyer and Wurst as far as I know. There is mention that Wurst and Meyer are consulting with the administration in Egypt in order to discover how to proceed in the critical publication of the fragments.

British Museum Exhibition on Book of the Dead

2010-10-25T09:20:00.000-07:00

A rare treat. The British Museum is putting on an exhibition of the Book of the Dead. I want to go! How perfect does this exhibit coincide with my Mellon Seminar: Mapping Death?!

Here is the LINK to the exhibition page which I found via Deirdre Good's blog. The minute video is a teaser. But no REAL information posted. I wonder if their will be a book? I hope so.

In Memory of John Kevin Coyle

2010-10-23T09:17:00.000-07:00

From: Professor Pierluigi Piovanelli
Date: Ottawa, October 22, 2010

Dear Colleagues and Friends,

I am extremely saddened to announce that Professor John Kevin Coyle, of St. Paul University, has suddenly passed away in the night of Wednesday, October 20.

Those who have known Kevin will remember him not only as a great scholar – he had just published in 2009 the volume Manichaeism and Its Legacy, a collection of his articles on Manichaeism in Brill’s prestigious series Nag Hammadi and Manichean Studies – but also and especially as a warm and generous person, a true gentleman. This is a terrible loss for all of us.

I am sure that his soul is presently climbing the column of glory and is not too far from her final destination in the paradise of light, where she will enjoy the company of Augustine and Mani.

May peace be upon him!

Mellon Seminar Reflection 7: Is knowledge a commodity?

2010-10-18T07:42:00.000-07:00

Post-modernism and Post-colonialism were the subjects of the theory discussion this week. We characterized Post-modernism as "the collapse of the Grand Narrative" and Post-colonialism as "the writing of the 'Other'". One book that we reviewed was Lyotard (pictured), The Post-Modern Condition (1979) where the term was coined, 'post-modernism', to refer to the incredulity of the meta-narratives constructed by societies (how we can know everything through science; that we make progress in history; that there is absolute freedom; etc.). He points out how inadequate our big stories are, because they do not encompass us all. He is particularly critical of our commonly held narrative that knowledge must be efficient in order to be valuable. Thus if we can't prove that a certain type of knowledge is efficient or useful, it is pushed aside and we feel terror.

We highlighted the discourse of the Humanities in this light. The Humanities, because it does not offer efficient or useful knowledge, has lost its voice in the discourse of knowledge that pervades our society, particularly the scientific discourse. The discourse of knowledge that we are familiar with today is no longer a discussion of "is it true?" but "is it useful?" and "is it saleable?" Knowledge has become a commodity.

I keep thinking about our public education system and how much this discourse of knowledge has negatively impacted it. We now want teachers to give knowledge to the students like it is a commodity or good that can be exchanged, and make the student learn it. We judge whether or not this exchange has occurred by testing students and then tying teachers' jobs and salaries to their students' academic performance. The problem is that all knowledge is not a commodity, nor is all knowledge useable. And learning is not a contractual business exchange. While teachers have a responsibility to teach well, students and families have the responsibility to commit to learning even non-usable or non-applicable knowledge. Students' are responsible actors too. They are participants of power in their education.

Lyotard and other philosophers highlight two main discourses of knowledge: 1. the scientific discourse (efficient knowledge); 2. Narrative (non-efficient) knowledge. Lyotard also acknowledges the "sublime" which is knowledge at the edges of conceptualization, that can not be formulated via faith, imagination, or reason.

The post-modernists suggest that we set aside the metanarratives and focus on the fragmented stories or micro-narratives; that we live with a series of mini-narratives that are contemporary and relative. While truth doesn't disappear, it must be recognized as fragmentary. They call this fragmented truth "difference" so that knowledge becomes "difference". They do not want to understand difference as negative, as in "what it is not" (a cat is a cat because it is not a dog). What they want to say is that we are the ones who assign similitude to things; in reality there are just differences (a cat is a cat and a dog is a dog and they are different).

All of this raises a series of questions for me. While I am delighted to work on fragmented stories of the past, as a historian of 'heretics', I also must construct and operate from a larger narrative that makes sense of that past. I do not see unity as the enemy, nor do I see difference as the saint. We as human creatures are wired for narrative. Our brains work in such a way that we constantly construct unity from our own life's fragments, as we also construct differences. I would characterize humans as "comparativists" who understand unity and difference in relationship to each other. Narratives are necessary, even Grand ones, or life would be chaos for us all. So while the different must be embraced by the historian (and not judged negatively), the discussion of unity is still necessary. Any unity that is constructed must be reasonable and fair, one that accounts for the micro-narratives while also accounting for the practical course of history and the relationships between people and groups.

New blog look

2010-10-14T07:14:00.000-07:00

Hope you like it!

The Gnostic 3 now available

2010-10-13T17:16:00.001-07:00

Just an alert that the new journal The Gnostic is available in its third volume, which features Jung and The Red Book (see my recent Mellon Seminar blog post on Jung). Support this fledgling journal if you can. It's easy to buy on Amazon HERE and only cost $13.50 which is what, two or three coffees at Starbucks?

Mellon Seminar Reflection 6: Does memory make history unrecoverable?

2010-10-08T06:24:00.000-07:00

Our theoretical topic this week has been Social Memory Theory, which developed out of the 1925 work of Maurice Halbwachs, On Collective Memory. Halbwachs was not interested in social memory (the memory shared by a group or society) but rather was arguing that the individual's memory was shaped by society, and he wanted to know how. Decades later, in the 1970s, his idea that memory and society are bound up was applied substantially to historiography and the study of modern social memory began to flourish in intellectual circles.

The foundational premises of social memory theory are:
1. Memories are products of the present and not the preservation of the past.
2. Memories are ignited and limited by social frameworks.
3. Memory distortion is the difference between the memory of the past and the past actuality.
4. All memory is distorted or refracted.

This knowledge makes the work of the historian interesting. There are a range of opinions among social memory theorists regarding whether or not it is possible to recover the past actuality from memories, and if so, how much. My own work as a historian has been deeply affected by social memory theory which I openly embrace. It has shifted my self-understanding as a historian. I no longer worry about recovering the undistorted past because I am not convinced I can do this with the sources I have to work with. The questions I try to answer have dramatically shifted. What I want to know now is how and why particular groups remember their past in certain ways, and how and why counter-memories of the same event develop. I am particularly interested in what I call "iconic" or "memorial" representations of individual and events, as providing insights into the group's self-understanding. Studying these allows me to reconstruct the earliest memories of the individual or event, and come to some understanding of how and why groups developed in the directions they did.

This doesn't mean that the memories don't point back to some past actuality. It just means that recovering the past actuality is nigh impossible. What I am better at doing is recovering a scenario of historical plausibility based on the memory sets available for study. I am convinced from my work in memory and how groups handle their past, that historians are actually assisted in this task by three dynamics of memory:

1. Although invention or fabrication is possible (as in the case of new governments trying to legitimize themselves), social memory is largely a subconscious or unconscious operation. It functions by selecting something important from the environment and putting it within the mental frameworks that exist in our minds and then relocalizes them within our present experience. Schwartz has noted in his work on Lincoln again and again that many of our heroes today are selected to be heroes because there was something that they did that made us see them as heroic in the first place.

2. Memory (whether individual or social) is limited by society. What is remembered has to be plausible and make sense to the group and what it already knows about its past. In other words, it is conservative even by society's standards, and builds incrementally and with continuity between the past and the present.

3. What we can see in our sources are the effects of the what actually happened, so by studying the effects, it is possible to create scenarios of historical plausibility that would best explain them. Here I am convinced that counter-memories are very significant (thus my intense work on the marginalized or forbidden memories): both the counter-memories created within the group and among different groups. We can not just study the similarities. It is the differences that reveal the full story!

There are many great books on social memory application. If you are interested in how social memory theory might be applied to the quest for the historical Jesus, I recommend Anthony Le Donne's recent book, The Historiographical Jesus and now his trade book on the subject, The Historical Jesus: What can we know and how can we know it? which will be released in January. Great reading!

A new Coptic grammar by Johanna Brankaer

2010-10-01T08:16:00.001-07:00

I have been meaning to alert you to a new Coptic grammar that has just been published. It is written by Johanna Brankaer, Coptic: A Learning Grammar (Sahidic) (Wiesbaden: Harrassowitz). The book is structured in five parts: the first three are concerned with learning Coptic grammar. Part four is exercises that apply what has been learned in the grammatical chapters. Part five includes a selection of texts to translate. A great feature is that the exercises and the texts have cross-references to the grammatical chapters.

Her organization and pedagogy is simple: Part 1 contains all the elements of Coptic language (pronouns; nouns; numerals; prepositions; adverbs; verbs); Part 2 addresses Coptic sentence structures (nominal articulation; nominal sentences; durative sentences; etc); Part 3 covers complex sentences (main clauses; subordinate clauses; relative clauses; cleft sentences). I really like the way the grammar is laid out like this because it shows you, even in the table of contents, what the language looks like as a system. So it approaches Coptic from a holistic perspective rather than presenting it as a series of disassociated grammar and syntax points. I think it might be possible to teach the basics of Coptic in one semester using this grammar.

Brankaer uses the terminology established by Bentley Layton in his Coptic Grammar, although she has a glossary where equivalent terms found in other grammars are explained.

Mellon Seminar Reflection 5: Who are the cannibals?

2010-09-30T06:17:00.000-07:00

This week we spent reading classic anthropological ethnographic studies on death. I was assigned Consuming Grief by Beth Conklin. It is about the Amazonian Wari' and their pre-contact funerary rituals which centered around eating the body of the deceased. Conklin wanted to know why they practiced funerary cannibalism and so she spent years among the Wari' recording family histories of all of them. Since funerary cannibalism is no longer practiced, she had to rely on memories of the Wari'. Apparently this is a 'no-no' in anthropological method, because she was not able to observe the ceremonies directly herself, so she wasn't able to draw her own conclusions from those observations.

This made me laugh aloud since all I do is work from secondary materials, having no direct contact with any early Christian (and I am completely jealous of Conklin who could talk to people who were there!). What disturbs me about the anthropological method is the fact that anthropologists seem to think that their own observations and interpretations of the materials are in some way superior to what the people they study remember and tell them. Conklin was trying to swim upstream, making the very fundamental argument that we have to start listening to the people we study. Maybe they know what they are talking about. She finds it essential to take seriously what the Wari' themselves say about their cannibalism. She writes: "The problem with limiting analysis to the level of ideas and symbols, as many anthropological studies have tended to do, is that this leaves out the very aspects that Wari' themselves emphasize: cannibalism's relation to subjective experiences of grief and social processes of mourning."

Why did the Wari' cannibalize their deceased? Because it helped the deceased transition into the spirit world to join the realm of the animal spirits who dwelled there, and it aided the grieving family disassociate from the deceased and forget them. It was part of the blotting out of their memory that also involved burning the home and property of the deceased, and never using their name again. One of the elders said to her, "Why are you always asking about eating the ones who died? You talk about me eating; Denise [Merieles, a Brazilian ethnographer] came here and asked me about eating. The missionaries and the priests always used to say, 'Why did you eat people? Why did you eat? Eating, eating eating! Eating was not all that we did! We cried, we sang, we burned the house, we burned all their things. Write about all of this, not just the eating!" (p. xxii).

I won't spoil the book for those of you who want to read it, but I want to end this post with an observation. Since the 1960s after contact with outsiders, the Wari' no longer cannibalize their dead. With contact brought infectious diseases that decimated their population. The missionaries, desperate to get them to alter their funerary ritual, told them that if they continued to eat the dead bodies, they would become infected with the disease. So the Wari' began to bury their dead as the missionaries wanted them to, even though they considered the ground to be filthy and polluted and cold, and still complain about their loved ones having to rot in the cold earth.

But all of this has me thinking about Christianity and those missionaries and us today whose central religious ritual is the killing and cannibalization of Jesus' body on an altar. The ancient Romans, in fact, accused the early Christians of just this crime. For Catholics, the bread and wine are transmuted into the body and blood of Jesus and are shared and ingested communally. For Protestants, the cannibalization is more symbolic, but nonetheless present.

Are we dealing with a matter of perspective? Who are the cannibals?

In Memory of Esther de Boer

2010-09-28T06:25:00.000-07:00

I have just learned of the untimely death of Esther de Boer, at the age of 51. According to the information I received, she died on July 6th, 2010. So I write this with sadness, still in shock that Esther has passed on. But I write to remember her and to recall what we have learned from her work, work which will survive her death.

She was a well-respected Dutch scholar who devoted herself to understanding and writing about Mary Magdalene. Her books include The Gospel of Mary Listening to the Beloved Disciple (1980). Mary Magdalene Beyond the Myth (1997 English translation) and Mary Magdalene Cover-Up: The Sources Behind the Myth (2007).

A summary of her most recent book reads:

Mary Magdalene has always been the subject of both popular and scholarly intrigue. Was she the wife of Jesus, his complete initiate, a Goddess or a priestess? Did the Church dramatically alter her image to deny her importance? These questions have inspired representations of her in art, film and literature, from "Caravaggio" to "The Last Temptation of Christ" and "The Da Vinci Code". The "Mary Magdalene Cover-Up" is the first book to bring the original sources that have informed our current day view of Mary to a wider audience. Esther de Boer has brought together an impressive array of texts from the first century, when Mary Magdalene was alive, to the sixth century, when her image as a penitent sinner was invented. Each text is accompanied by an informed and lively commentary by the author placing it in its historical context. This combination of original texts and commentary enables the reader to draw their own conclusions about this most enigmatic of first-century women.

Mellon Seminar Reflection 4: Was Jung a Mystic?

2010-09-23T08:54:00.000-07:00

In seminar this week we discussed Religion and Psychology, the Psychology of Religion, and Psychology in Dialogue with Religion. And of course Jung was prominent. One of the readings was his book Aion, which is an unbelievable ride through Jung's mind and ancient Gnostic sources (quoted from the original Latin and Greek patristic sources). Unlike Freud, Jung thought that the human psyche is by nature religious and that the journey of the transformation of the self (a process he calls individuation) is at the "mystical heart of all religions." He felt that life has a spiritual purpose, a meaning beyond material gain and goals. He writes, "Our main task is to discover and fulfill our deep innate potential, much as the acorn contains the potential to become the oak."

This transformative process involves the integration of the person's consciousness with the unconscious in order to stave off unhealthy psychic tendencies such as repression, projection, etc. Jung talked about this process in terms of the union of opposites, including the ego-personality with its shadow. He was particularly fond of the Gnostic mythology which proved to him the accuracy of his theories, for erupting in their mythology was the religious equivalent of his psychological descriptions. For instance, the Gnostic myth of a Father without quality of being who is unknowable, is the unconsciousness. He quotes Epiphanius: "In the beginning the Autopater contained in himself everything that is, in a state of unconsciousness." This manifests or becomes conscious through the generation of the Christ who represents for Jung the perfect human self.

The book reads as a set of psychological sermons filled with esoteric references from ancient sources. Although Jung tries again and again to suggest that "psychology is not metaphysics", it is hard to believe him when faced with a volume this saturated with Christian ideas that are attempting to explain a three-year period when Jung believed he encountered the unconsciousness and lived to tell about it.

I am not sure that psychological models are going to assist me in my own historical work, except that Jung may be a very interesting figure to investigate as a mystic in his own right...as someone who took his personal experiences and the ancient Gnostic mythology and rewrote them as a modern psychological theory. Especially now that The Red Book is published.

Mellon Seminar Reflection 3: Is the author dead?

2010-09-16T07:22:00.000-07:00

This week we studied some of the structuralists and post-structuralists. One of the effects of these 'movements' is the promotion of the claim that the author of the text is of little or no consequence. Roland Barthes called this "the death of the author." He and others located the meaning of the text in the audience or reader, and thought that the quest for authorial intent was at best secondary, but in fact useless.

Being the pragmatist that I am, and an author myself, I find this proposal (as 'sexy' as it is) to be untenable. There are authors, and authors have intent, they write for multiple reasons, and they each have very specific cultural and historical contexts which are all over the things they write. It is possible to retrieve this information, although it must be done critically and carefully.

That said, I also want to say that it is equally true that meaning becomes the possession of the possessor. The text, once 'published' takes on a life of its own, and interpretations develop that may or may not have anything to do with authorial intent. These ways of reconceiving the text over and over in historical time belong to communities of people, and their view of the text reflects their own culture, history, memory, and crises. They also reflect interactions with others who are using the same text, although with differences of opinion about what it might actually mean.

I also want to emphasize that there is not necessarily a disjuncture between authorial intent and the first interpretations of the text that might exist. For some reason we have assumed that there is, seeing the early interpretations of the text as 'late' when compared to the author, and therefore of no consequence to our understanding of the composition of the text itself. Being a writer myself, I really question this. When I write something it is being written as part of a conversation that already is in play. So I am not originating the discourse. I am participating in it and am hoping to influence it. So instead of assuming a complete rupture between what is written and the first interpretations of it, perhaps we need to explore the earliest conversation about the text and investigate how what is written fits into it?

I know. This is different, very different. It is different from the usual approach which has attempted to give meaning to the text as modern people read and impose that meaning, so we have ended up with mainstream accepted interpretations of Paul or Mark or John that are nothing more than reflections of post-reformation theology. And these are posited as the author's intent. And the ancient conversation about the text is ignored as secondary and irrelevant. What is backwards here?

Even though I don't agree that the author is dead or secondary in the field of meaning and interpretation, I close with a quotation from Barthes which impressed me as gorgeous in its acknowledgment of the reader's power, a fact we must integrate into our new historicism (for which I yet have no name).

"We know that a text does not consist of a line of words, releasing a single 'theological' meaning...but is a space of many dimensions, in which are wedded and contested various kinds of writing, no one of which is original: the text is a tissue of citations, resulting from the thousand sources of culture...In this way is revealed the whole being of writing: a text consists of multiple writings, issuing from several cultures and entering into dialogue with each other, into parody, into contestation; but there is one place where this multiplicity is collected, united, and this place is not the author, as we have hitherto said it was, but the reader: the reader is the very space in which are inscribed, without being lost, all the citations a writing consists of; the unity of a text is not in its origin, it is in its destination; but this destination can no longer be personal: the reader is a person without history, without biography, without psychology; he is only the someone who holds gathered into a single field all the paths of which the text is constituted."

Early Christian Women

2010-09-13T08:54:00.000-07:00

I am working on the research for my final main chapter of my book, Sex and the Serpent: Why the Gender Conflicts of the Early Church Still Matter. I ran across a very intriguing passage written by Tertullian that appears to reflect the social realities of Christian women in the late second century. I'm not sure what to completely make of it yet. At first glance, it appears that Christian women were not abiding by the traditional Roman societal roles. And this is confirmed by the accusations against them by the Romans, of lewdness and promiscuity. But then later on in the same text, Tertullian says that the Christian married couple do these things together. In other words, the marriage seems to allow the woman to operate in public because she is escorted by her husband. Is Tertullian using Christian marriage to curtail these accusations?

In Tertullian's treatise to his wife, he exhorts her to remain a widow if he dies first. Part of the treatise deals with the problem of remarriage to a pagan. Tertullian insists that it is impossible for her to serve two lords who have different values and standards of conduct: God and a pagan husband. Here is what he says about the pagan husband:

“Who (aka, what pagan) would allow his wife to run around the streets to the houses of strangers and even to the poorest hovels in order to visit the faithful? Who would willingly let his wife be taken from his side for nightly meetings, if it be necessary? Who, then, would tolerate without some anxiety her spending the entire night at the paschal solemnities? Who would have no suspicions about letting her attend the Lord's supper, when it has such a bad reputation? Who would endure her creeping into prison to kiss the chains of the martyrs? Or even to greet any of the brothers with a kiss? Or to wash the feet of the saints. To desire this? Even to think about it? If a Christian traveling on a journey should arrive, what hospitality will he find in the house of a stranger? If anyone needs assistance, the granary and pantry are closed” (4)...What a bond is this: two believers who share one hope, one desire, one discipline, the same service! The two are brother and sister, fellow servants...side by side, in the church of God and at the banquet of God, side by side in difficulties, in times of persecution, and in times of consolation...They freely visit the sick and sustain the needy. They give alms without anxiety, attend the sacrifice without scruple, perform their daily duties unobstructed..." (8).

Mellon Seminar Reflection 2: Is there a connection between myth and ritual?

2010-09-09T06:53:00.000-07:00

The topic for the second discussion in the mellon seminar was Ritual Theory. The readings were numerous, and it was fascinating for me to spend a week going over the history of the discussion of ritual and myth. I realized even more than I had before how much the question of the relationship of ritual and myth has defined the field of religious studies. I'm not so sure it ought to have, but we are stuck with the fact that it did. If you are looking for a very well-written detailed overview of the history of ritual theory, I recommend the first three chapters of Catherine Bell's book, Ritual: Perspectives and Dimensions.

I am not going to go into detail here about the history of ritual theory. What I am going to do is reflect on my own understanding of ritual. It is not an understanding that came out of studying ritual theory, nor trying to negotiate the Myth and Ritual School or the views of Durkheim or Freud. My reflections come straight from my work as an historian who has immersed herself in ancient texts for the last twenty-five years of my life. I have discovered that I tend to be very pragmatic in my approach.

1. Ritual and myth have a symbiotic relationship. There is a connection between the community's ritual and myth, although these connections are not stable. Both ritual and myth shift in their performance and narrative over time and for various reasons, some conscious and some not. It may not be possible to determine whether the ritual or the myth came first in the formation of the movement. For me this is not even the interesting question. The interesting question is how and why the ritual and myth shape and reshape each other in peculiar ways.

2. There is a community of real people involved in the ritual and the myth. The texts I study are about practices and ideas that involved real people in real life situations. The category "intertextuality" is something that was made up so that the problem of real communities and their shape or historical boundaries can be ignored.

3. Ritual and myth are culturally-determined and historically bound. We might be able to find some psychological or cognitive feature in humans that predisposes us to create rituals that involve stages of separation and reintegration, but the quest for 'a universal myth' or 'a universal ur-ritual' behind all myths and rituals is not tenable, at least from the perspective of a historian.

4. There are different types of rituals and myths, and therefore different functions. Rituals and myths of initiation may not have the same function as rituals and myths of matrimony, birth, or purging. While the main function of one ritual might be to foster social cohesion, another might be to relieve personal guilt or anxiety. So a careful mapping must be put into place and universalism avoided.

5. Rituals and myths build and support relationships of power within the community. They provide divine sanction and legitimacy for the dominance of some and the subordination of others.

6. When the ritual and myth of the dominant group does not answer all the questions or is contradictory, supplementary and alternative rituals and myths are developed, sometimes clandestinely. And here lies the origin of the concept of orthodoxy and heresy.

Mellon Seminar Reflection 1: What are T/traditions?

2010-09-02T06:54:00.001-07:00

One of the goals of my Mellon Seminar this year is to develop further conceptual language to talk about T/traditions and how we critically understand them and their transmission. There has been a move in scholarship away from the discussion of T/tradition(s) in favor of the language of communities of discourse and discursive fields. These are defined by the conversations or communications among those of various identities. There are many reasons for this move, one being the distaste to speak about things "traditional," the association of the "traditional" with the normative (and therefore "orthodox"), and the (incorrect) view that traditions develop in a linear sense (which they don't).

I am not ready to give up the concept of the T/tradition. In fact, I find it necessary to maintain in order to do justice to historical memory. There are Traditions with a capital "T" that become normative and then norm. There are traditions with a little "t" that are not necessarily normative, or the property of the dominant communities that are norming. These traditions are often forgotten or lost or so marginalized that they become invisible to our histories. Yet they were there. Along the way, people began selecting some of these traditions as 'worthy' to remember while others not so much, even up to the modern day. These particular traditions become known as legitimate "sources" to reconstruct our past, while the others are ignored or framed as unimportant.

We can see this with the field of Christian Origins. The 'orthodox' traditions are understood to be the normative and their traces (the four NT gospels, certain letters of Paul, etc) are perceived to be legitimate sources for our reconstruction of early Christian history, while the rest of early Christian literature is relegated to 'interesting in its own right, but of no significant value to the study of early Christianity'. In fact, the normative materials are given a 'historical' pedigree that is not granted any other early Christian text.

Clearly this needs to be rethought in a major way. What if we choose to examine the traces of the traditions that have been ignored and delegitimized? What if they became sources for our understanding of the early history of Christianity and Christian thought? This is one of my BIG questions as a scholar. Being attuned to it means that I have opened myself up to see things differently.

So I think that T/tradition(s) are important to study, and that we need to maintain the word because it gets at the very problem of historical reconstructions, normation, and our process of selecting certain traces of Tradition to be our historical sources, while not recognizing traces of other traditions as worthy of such status.

Mellon Seminar

2010-08-31T07:46:00.000-07:00

The semester is a week advanced and this year I am facilitating a Mellon Seminar. The topic? Mapping Death: Religious Preparations for the Afterlife Journey. The Seminar consists of myself, five graduate students from various departments (Religious Studies, French Studies, and Anthropology) and a webmaster. We are in the process of developing a webpage for the Seminar, so if you are interested you can track our progress.

Each student has an individual research project to work on, and then we are collaborating in terms of method and theory, sharing our approaches with each other. It is an exciting seminar and I am so pleased to be part of it. My own individual research project involves mapping ancient Gnostic metaphysics and praxis.

Here is a short description of the seminar:

This is a collaborative research seminar consisting of fellows working on cross-culturally mapping death journeys and religious preparations for them in order to investigate the relationship between the anticipated afterlife journey and the group's metaphysics and praxis. The fellows will be engaged in the creation and cultivation of a rich interdisciplinary approach to the comparative study of traditions, a 'new' history-of-traditions approach that is conscious of the historical contexture of traditions, their referentiality, confluence, communal generation and conveyance, responsiveness, changeability, accumulative nature, and variability in transmission. Members will be working on individual research projects related to the seminar's mission and their dissertations. At the end of the year, they will present their final projects in a roundtable symposium that also will feature invited papers from three external scholars who will visit the seminar at various sessions during the Spring semester. The papers from the symposium will be edited for publication in a volume.

What the new year has brought me

2010-08-27T10:43:00.001-07:00

The trip to Bangor was wonderful. I had a good exchange with those in attendance and am inspired to continue my work on the Gospel of John. When I came home, I went on a family vacation for most of August to a place where the internet and cable TV don't exist (my sister's). My Blackberry was acting up (and still is: email and internet keep going down; what's the problem?) and so I didn't post a thing, not that much academic thinking was happening anyway.

Then when I got home, I returned to the aftermath of a flooded house. No not a hurricane. Not a tropical storm. But a broken pipe under my kitchen sink. So my place is a disaster. We are living in two upstairs bedrooms, hoping to get some contractors in soon to get started on the demo and rebuild. The floors are ruined. I have holes in my drywall. Base boards torn out. Painted surfaces destroyed.

And two days later, school started. So here I am. I will try to post more frequently, but amidst this mess I feel like it is good that I even make it to drop off my son at his school and show up at mine.

Oh, and Wade has started a new career this week as a high school science teacher...

Bangor and the Gospel of John

2010-07-18T08:23:00.000-07:00

I am headed over to Wales today for a conference on the Gospel of John and Apocalypticism at the University of Bangor. I am speaking on the topic "Why are the heavens closed? The Revelation of the Father in the Gospel of John." I am looking forward to the discussions and will be back posting next week when I return home.

Larry Hurtado's Blog

2010-07-06T05:56:00.000-07:00

In case you haven't noticed yet, Larry Hurtado has put up a blog now. He is a colleague of mine working in Edinburgh on early Christian devotion to Jesus. Welcome to the blogger world Larry!

SBL and AAR remarry

2010-06-28T08:34:00.000-07:00

I can not tell you how thrilled I was today to receive a letter from Kent Richards announcing the reintegration of SBL and AAR from 2011 and beyond. This is such a big relief to me. I was one of the members that opposed the original divorce, and I have been unhappy with our separate meetings since they began two years ago. I wish to THANK Kent Richards and everyone behind the scenes for making our remerger a reality!

Here is the letter I received:

Dear Member,

We are pleased to announce that on June 10, 2010, the Society of Biblical Literature and American Academy of Religion signed a Letter of Intent that outlines an agreement to hold concurrent Annual Meetings beginning in San Francisco in the fall of 2011. These meetings will

Occur in the same city—though the venue will change from year to year;
Occur at the same time—the weekend before the US Thanksgiving holiday;
Feature a single, jointly managed Publishers/Software/Book Exhibit;
Feature a single, jointly managed Employment Center;
Feature distinct and separate AAR and SBL programs planned with open communication between the organizations;
Encourage the organizations’ members to attend each other’s programs and events at no additional cost;
Allow the organizations to pursue their unique, if sometimes overlapping, missions;
Enhance cooperation, not competition, between the organizations.

The advertising for these conventions will use the city name, the year, and will identify the SBL and AAR as hosts. For example, the first of these meetings will be known as “Annual Meetings 2011 San Francisco, hosted by the American Academy of Religion and the Society of Biblical Literature.” This name will appear on the registration gateway, on signage at the meetings, on promotional materials, and on other common elements.

A Conventions Management Committee, consisting of the Executive Directors and staff members from each organization, is developing operating policies and procedures that expand on the considerable detail that already exists in the Letter of Intent. Each year the Committee will review the most recent meetings with an eye toward making improvements in subsequent gatherings. Nine concurrent meetings are being planned for 2011 through 2019. Beginning in 2013 the organizations will begin operating on a seven-year planning horizon that includes a mechanism by which the organizations can, on an annual basis, extend the seven-year agreement for an additional year. Dates and venues of the first three concurrent Annual Meetings are as follows:

November 19-22, 2011 San Francisco
November 17-20, 2012 Chicago
November 23-26, 2013 Baltimore

We believe that concurrent meetings will serve the interests of our members, will help to advance the many disciplines and areas of study we represent, and will maintain and advance the critical inquiry that characterizes the work of our societies. We invite you to join us in building this exciting new future.

Cordially,

Jack Fitzmier Kent Richards American Academy of Religion Society of Biblical Literature

Thecla Catacomb gets a laser treatment

2010-06-24T06:55:00.000-07:00

I meant to post this yesterday when I saw it in the morning paper, but the day escaped me.

Lasers help restore Thecla Catacomb paintings and uncover our earliest representations of Peter and Paul...and John and Andrew as young men. The technology is astonishing! Just like laser surgery removing the top layer of skin, the years of calcium build-up (5 inches worth!) were removed to reveal these beautiful fourth century paintings in the tomb of a Roman woman and dedicated to Thecla (!) and the (other) apostles...

If you haven't seen pictures yet, check out these posted on NPR's website.

Is marriage salvation?

2010-06-18T11:18:00.000-07:00

That is the title of chapter 6 of the manuscript I am preparing for publication: Sex and the Serpent. I begin the chapter with this observation:

But renunciation of marriage and procreation was not the only lifestyle embraced by Gnostic groups. The double-feature theology raised serious questions for some Gnostics. How could the spirit be saved if its incarnation was stopped? How could the spirit be returned to the transcomic realm if it was never birthed in a child? If procreation and birth ceased, the spirit would never be exposed to the secret rituals and the holy gnosis that was necessary for its release from the lesser god's dominion.

The Gnostics who asked these sorts of questions found themselves in a precarious position, posed on a razor's edge. How could they justify procreation and birthing children so that the spirit could be incarnated and receive instruction when the sex act itself was an act of corruption and trickery instituted by an arrogant god they desired to defy?

So this morning I have been outlining the chapter and going back through the primary sources and having a blast doing so. I am still not sure about Epiphanius' account of "The Gnostics" in book 26 of Panarion - how much of this is genuine and how much of it is politically motivated and how much of it is just mixed up by Epiphanius. I imagine there is a little of all three operating in that chapter. I find myself hesitant to accept Epiphanius' accounts since he mixed up the Cainites with the Gospel of Judas in such a bad way. He has become less trustworthy in my eyes. Whenever I compare his accounts to Irenaeus, which was one of his sources, I find that he gets some things accurately, but others not so much. He tends to misread Irenaeus in places, and dump together sources that really are unrelated.

In terms of chapter 26, his story is associated with something that happened to him in his youth which he explains as the seduction of Gnostic women who wanted to have sex with him to collect his seed and save the spirit in it from the demiurge. I can't imagine that he was the innocent bystander he claims, not with all the information he appears to know from their books and lessons. He was deeply involved in this group for a time. The fact that he turns in eighty people from the Gnostic community to the church authorities to be punished tells me that his story is slanted and exaggerated to his own benefit. He brought down eighty Gnostics with what appears to me to be sexual slander. I hope as I write this section of the chapter that I will be able to reflect on this and "solve" it for myself.

The other piece I want to solve is the testimony about Carpocrates. I'm not sure what was going on in this community because the testimony from the church fathers about their behaviors do not mesh with their testimonies about Jesus and his behavior. I am wondering if there was a shift in this community's behaviors when Epiphanes became prominent, something which shifted the behavior for a new reason to be more libertine than what I think Carpocrates may have taught.

So there are a lot of questions I am trying to resolve for myself as I write this chapter, many mysteries to 'unsecret'.

After a day's reflection, my chapter subtitles look this this right now:

Sacred Sex
The Law has passed away
Spirit Collectors
You will be pardoned
The Lover Mary

Congratulations to James McGrath!

2010-06-16T10:25:00.001-07:00

Check THIS out: the Mandaean Book of John will be translated into English!

Mary in Encratic traditions

2010-06-16T07:24:00.000-07:00

So I'm almost done with chapter 5 "Is Marriage a Sin?" Today I am putting the finishing touches on the last section which deals with portraits of Mary Magdalene in encratic literature. Not surprisingly the prominent image of Mary in the encratic literature is the "male" Mary who is the Apostle to the Apostles.

Photo: St. Albans Psalter; Mary Magdalene as Apostle to the Apostles

Encratism

2010-06-08T07:16:00.001-07:00

So today I am thinking and writing about encratism, a severe form of asceticism that did not even allow for marriage since it was conceived to be a state of sin. It is a strange phenomenon in the early church, and it looks to me like it was there from as early as we can track the church because the Corinthian correspondence lends me to believe that Paul was addressing these issues already. I hope to explore Tatian today.

Summer writing

2010-06-07T10:30:00.000-07:00

I can't believe it, but I have cleared my desk of those lingering commitments that have diverted so much of my time and energy this past year. The lesson I have learned from this is to start saying "no" to projects that cannot be accommodated within my own research agenda. Otherwise what I research and write about begins to be what everyone else wants me to write about and not necessarily what I want to write about.

So this summer I return to my own research and writing schedule. First on my agenda is to finish Sex and the Serpent: Why the Gender Conflicts in the Early Church Still Matter.

Second is to turn my attention to my Mellon Seminar which I will be leading the next academic year. It is called Mapping Death: Religious Preparations for the Afterlife Journey. I plan to study the Gnostic movements from the perspective of initiatory cults in the ancient world, and see what happens. I have five students working with me, each preparing his or her own project. I want to build a web page for the seminar with abstracts of each of our projects. So watch for that as September nears.

Third, I want to organize my thoughts and develop my book on the Gospel of John. I have tentatively named it John Interrupted: Reconceptualizing the Origins of Christianity and Gnosticism.

So that is my summer...and my next year.

Thinking about creativity

2010-05-14T06:22:00.000-07:00

I am reflecting on the creative process today, my own as well as others. We each have a creative process - all of us - although we might not recognize it as creativity or a process. The older I get, the more my creative process has been unleashed in my life. I don't know why, but it seems that the more I write and teach (all aspects of the creative process), the more need I have to engage in art itself (another form of the creative process). I find that my intellectual creativity is nurtured by my right-brain creativity, and my right-brain creativity by my intellect. Why is this? Do any of you know the psychology or neurology here?

Yesterday I came across this u-tube video of Elizabeth Gilbert talking about her own creative process. She says that she has found it helpful to think about the process as overseen by an attendant spirit, a daemon or genius, as the ancient people taught. She goes on to describe an encounter she had with the poet Ruth Stone who described her own process as "poem catching". When she was young and working in the fields, she said that the poem would come to her rumbling across the earth, shaking it. As the poem approached, she would race to her house and grab a paper and pencil to catch the poem before it stormed through her and past her. The poem would be intact.

This might seem odd to some people, and we might dismiss this as Stone's metaphor. But I'm not so sure because last year I had a very similar experience. As I was walking from my home to my office, I was overcome with a poem. Its echo was thunderous and it was all I could do to run all the way to my office and grab a pen and paper and write it down before it was gone. It came to me intact. This is what I wrote down:

the garden

out of the darkness
living eve
lush pomegranates
ripe figs
ready for tasting
heavy upon the branches

what is it that is secreted away, ruah?
sheltered, spiritus?
stolen, sophia?

sweet fruit in your hands
gnosis in the bite
juice on the chin

hide away eve
the nemesis of god is upon you

Have any of you ever experienced poem catching before or know of someone who has? I'm curious now that I realize my experience is not an isolated event. I'm not sure that I would say that it is the result of a muse, or a paranormal event as Gilbert suggests. But whatever happened was overwhelming and there was no option not to run and write it down. I find that once the creative process is really engaged on a regular basis, that it takes on a life of its own, almost pushing me to bring to life whatever it is I am working on, a book, an article, a painting, a textile piece, a poem.

Here is the u-tube video in case you are interested:

What is the Bible?

2010-05-07T10:33:00.000-07:00

I begin my Introduction to New Testament Studies course by asking the class to give serious consideration to the question "What is the Bible?" and determine some type of class definition as a starting point. The consensus was that it is a book written that contains history and is the basis of faith for certain religions (Judaism, Christianity, Islam).

I just finished grading the final exams. One of the questions on the exam asked the students to reflect upon the original question and discuss their understandings of the bible in light of the knowledge that they gained in the course.

One student's response leapt out this year and I want to share it:

"In the beginning of the course, the bible seemed easy. I really thought I understood what it was and where it came from. In my opinion, it was a book with largely fictitious stories that formed the basis of faith for various religions, in particular Christianity. Now knowing the complex history of how the bible was created and all the nuances of how it is interpreted have changed my opinion. The bible is not a simple matter as I previously thought. Now I believe the bible to be a living and breathing text which is constantly being changed to reflect the values and beliefs of those who read it. The text has survived and found relevancy for thousands of years. What does a modern person have in common with an ancient Roman Christian? Really, absolutely nothing. But the bible was/is found relevant to both. The bible is transformed to suit the beliefs of its users...Particularly interesting was how the bible can be interpreted to encourage certain beliefs. Amazing how it is used to support suppression of women and even to support slavery."

New book on Slavonic Pseudepigrapha

2010-05-06T11:34:00.000-07:00

Andrei Orlov has edited a brilliant collection of essays on the Slavonic Pseudepigrapha from articles he had published previously in journals that are not readily accessible to most readers.

He examines theophanic patterns found in 2 Enoch, the Apocalypse of Abraham, and the Ladder of Jacob. He investigates divine body KAVOD traditions (measure; corporeality; bodily ascent; pillar of the world; eschatology; divine face; heavenly counterpart; resurrection) and divine name SHEM traditions (aural mysticism; liturgy; angelology; iconoclasm; fallen angels).

Andrei Orlov, Divine Manifestations in the Slavonic Pseudepigrapha, Orientalia Judaica Christiana 2 (Piscataway: Gorgias, 2009).

Orlov has posted his introduction HERE.

Thinking more about Traditions and traditions

2010-04-29T07:07:00.001-07:00

When I think about my scholarship and my teaching, I am realizing that I am a tradition-critic in every sense of the word. Yes I am fascinated at tracking and explaining the emergence and transmission of traditions, but I am also involved in understanding the development of The Christian Tradition, as it is reflected and safeguarded by the normative churches. So I am involved in both aspects of the study of (T)(t)radition.

This has led me to reflect upon another aspect of what my scholarship is about. Being in two religious studies departments over the last fifteen years, rather than theology or biblical departments, has made a difference for me. It has allowed me to grow in my critical examination and evaluation of The Tradition, rather than become immersed in a type of scholarship whose purpose (whether intentional or not) is to shore up and support The Tradition, to use biblical approaches to legitimate again the old normative story.

The more I reflect upon this, the more I realize that this is at the heart of the problem I see in biblical scholarship - whether or not we are willing to question The Tradition and its power of normation, whether we are willing or not to work the materials from the 'other' side, to see what is there and how what is there bears on the normative narrative and exegetical tradition that is centuries old.

My work is more than the retrieval of the 'other' side. It is an attempt to integrate the 'other' side into the story before and as the process of normation was underway. To do so means to cut into the story that The Tradition created, to see how it was put together in the fashion it was, and why. It has never been my experience that The Tradition is left intact. Yet, I have never felt that we are left with nothing. There is a new wholeness that emerges, although one that The Tradition may not (want) to recognize.

John Kutsko is appointed the Executive Director of SBL

2010-04-26T07:22:00.000-07:00

This just came through to me via SBL, and I have to say that I am thrilled! John Kutsko and I trained at the University of Michigan together in the 1980s, before Peter Machinist took a position at Harvard. He is a person of scholarly integrity and collegiality, and I look forward to his leadership in our society. Congratulations John!

Kutsko to Become SBL Executive Director on 1 July 2010

Bruce Birch, chair of the SBL Council, has announced that John F. Kutsko has been named the new Executive Director of the Society of Biblical Literature, effective 1 July 2010. After an extensive international search chaired by Fernando Segovia, Birch reported that the search committee’s unanimous and enthusiastic support of Kutsko was affirmed by Council at its April meeting. Birch said, “Strong and insightful leadership has always been a quality valued by SBL whether in our publications, congresses, or programs for professional development. We are looking forward to Kutsko’s leadership of an organization committed to core values of ‘responsiveness to change, scholarly integrity, inclusiveness, collegiality, collaboration, and accountability.’”

Kutsko began his graduate work in Hebrew Bible and the Ancient Near East at the University of Michigan and completed his Ph.D. at Harvard University in 1997 under the mentorship of Peter Machinist. His revised dissertation was published as Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel. He has been active in the SBL publishing program (contributing editor of The SBL Handbook of Style) and the Symposium series, as well as the Career Center Advisory Group, the SBL Forum, and the Ezekiel Seminar. And he has been a faculty mentor for fellows at The Fund for Theological Education, where he has taught a dissertation-writing and publishing workshop for over a decade.

In addition to his academic contributions, John has over twenty years of publishing, leadership, and executive experience. He has worked on projects such as the The Anchor Bible Dictionary (Doubleday) and Civilizations of the Ancient Near East (Scribner’s Sons), and he was Associate Editorial Director at Hendrickson Publishers until 2003.

“I am thrilled to serve the members and mission of SBL. I join a gifted and dedicated staff. I look forward to collaborating with and giving leadership to a scholarly community in ways that enhance and further its teaching and research. I am grateful to follow the remarkable accomplishments of Kent Richards, who is very much the founder of the modern SBL. Kent has digitized, internationalized, and broadened SBL. I’ll bring all my energy to expanding these accomplishments and fostering the future of biblical scholarship.”

He joins SBL from Abingdon Press, the main imprint of The United Methodist Publishing House, where he served as Associate Publisher and began as Director of Academic and Professional Resources in 2003. At Abingdon he directed such projects as The New Interpreter’s Dictionary of the Bible and The Wesley Study Bible, and led a digital publishing initiative.

“I believe that the skills and experience I have from my rather non-traditional academic c.v. will help guide SBL’s members through the challenges and opportunities the discipline faces in the scholarly academy and higher education today. I am grateful to SBL for allowing the second half of my career to integrate this level of professional experience.”

Androcentrism

2010-04-23T06:38:00.000-07:00

Today is the last day of classes at Rice. Will be ending my Introduction to New Testament Studies talking about androcentricism. Consider for a moment how male-centrism may have affected the memory of the early Christian traditions and their transmission. Leave me one idea in the comments (please limit to serious comments on the stated subject). Let's collect as many consequences as we can muster.

I'll start: women and their participation are marginalized and forgotten, like the woman in Mark who anointed Jesus' head...whose name the traditions no longer remembers.

Thinking about Tradition v. tradition

2010-04-21T14:54:00.000-07:00

Professor Kocku von Stuckrad from the University of Groningen in The Netherlands has been stranded in Houston due to the eruption of the volcano and the cancellation of his flight home after the Hidden God conference. So today he joined my seminar and discussed the methodology which he has been developing to analyze the history of Western Esotericism and published a few weeks ago in his new book Locations of Knowledge in Medieval and Early Modern Europe.

It was a pleasure to hear him discuss how he approaches the problem of pluralism in the ancient world and his constructive views. What struck me about our conversation was the difference in our usage of words. I don't know if this is because he was trained in Europe and I in the States, but it has caused me to pause again and consider again that even though we may be using the same words in our analyses, we do not necessarily mean the same thing.

Part of our discussion centered on the word 'tradition' which von Stuckrad has set aside in favor of another concept, 'discursive field'. He does so because 'tradition' means for him 'the' centrist religions and is not able to handle the material 'outside' 'the' tradition except on 'the' tradition's own terms. Discursive field, however, allows him to talk about any field of knowledge (like 'journeys to heaven') without being bound to 'the' tradition's perspective of it.

I identify as a tradition-critic. But my understanding and use of the word 'tradition' is not the same as von Stuckrad's. I don't use it to mean 'the' tradition or the Tradition, as a referent to the centrist religion and its normation. I use it in the sense of 'tradition' with a little 't': as those ideological holdings and practices belonging to a group and transmitted by them over time. I think that I am using the term 'tradition' in the same way that von Stuckrad is using 'discursive field'.

So this afternoon was enlightening for me, reminding me how careful I need to be to define the terms I am using in my academic writing, and never to assume that my colleagues, especially across the Atlantic, are using them in the same manner.

What a successful conference!

2010-04-19T11:21:00.001-07:00

What an awesome conference!

I want to thank all who participated or attended for making it a truly successful event. I learned an enormous amount from my colleagues and from the students who all gave papers.

Here is our company in front of the reflecting pool at the Rothko Chapel.

From left to right: back row: Enoch Olujide Gbadegesin; Kocku von Stuckrad; Andrei Orlov; Jeff Kripal; John Turner; Claire Fanger; Grant Adamson; Bill Parsons; Justin. Front row: Stephen Finley; April DeConick; Marcia Brennan; Bernard McGinn; Chad Pevateaux; Shira Lander. Not present for photo: Ata Anzali; Dustin Atlas; Benjamin Brochstein; Kelley Coblentz Bautch; David Cook; Jonathan Garb; Margarita Simon Guillory; Greg Kaplan; Anne Carolyn Klein; David Porreca; John Stroup; Franklin Trammell; Claire Villarreal; Betul Yavuz.

Edited volume: Histories of the Hidden God...to come.

Hidden God, Hidden Histories Schedule

2010-04-15T07:35:00.001-07:00

Today is the day! This afternoon at 3:15 the Hidden God, Hidden Histories Rockwell Symposium convenes.

HERE is a link to the poster and the detailed schedule. Scroll down the page and the first hyperlink will bring up our beautiful poster. The second hyperlink will bring up the detailed schedule.

There is no registration fee. The conference is open to the public. Please join us for any or all of the sessions if you are in the area and looking for something to do.

Praying in Her Own Voice

2010-04-06T11:00:00.001-07:00

Two showings of the documentary film by Yael Katzir in Houston! This is not one to miss.

Praying in Her Own Voice
The Struggle of Women of the Wall for Freedom of Worship in Israel

VIEW TRAILER

ADDITIONAL INFO ABOUT FILM

Monday, April 12th, 7:30 pm, Rice University Cinema, 6100 Main Street, Houston FREE
Thursday, April 18th, 7 pm, Temple Sinai, 13875 Brimhurst Drive, Houston

Producer Ravit Markus will attend both screenings and be available for Q&A after the screening.

Apocryphote of the Day: Meditation on Easter

2010-04-01T06:15:00.000-07:00

"He dwells either in this world or in the resurrection or in the middle place. God forbid that I be found there! In this world there is good and evil. Its good things are not good, and its evil things not evil. But there is evil after this world which is truly evil, what is called 'the middle'. It is death. While we are in this world it is fitting for us to acquire the resurrection, so that when we strip off the flesh we may be found in rest and not walk in the middle. For many go astray on the way. For it is good to come forth from the world before one has sinned."

Gos. Phil. 66.8-24 (sec. century Valentinian text)

Eyewitness Testimony

2010-03-31T11:36:00.000-07:00

Judy Redman has a dynamite article in the newest edition of Journal of Biblical Literature 129 (2010) 177-197. "How Accurate are Eyewitnesses? Bauckham and the Eyewitnesses in the Light of Psychological Research." I am thrilled to see it finally in print!

Passover among Christians

2010-03-29T07:33:00.000-07:00

I read with interest a newspaper article this morning which described a growing practice among liberal Christian churches in Houston, of celebrating the Passover as well as Easter. It is celebrated with a Christian interpretation of the lamb, with Jesus' passion at its heart. Some of the local Jewish communities are concerned that their festival is being usurped by the Christians, stating that the Christians are taking their holiday and symbols and investing them with meanings foreign to them. They are not happy with this new Christian tradition. One rabbi said that he doesn't mind having other groups celebrate Passover as long as it is celebrated as Jews would do.

Being a historian of early Christian, my first reaction to this is well, what is new? This is the exact conversation (with the same complaints) that the early Christians and the early Jews were having in the first and second centuries. Most Christians in this period celebrated Passover as a Christian holiday altering all the symbols so that they pointed to Christ. Our earliest homily is by Melito and it is the homily he preached at Passover. It has this classic reinterpretation, which also ends up being very anti-semitic in its orientation as you might well imagine. Easter isn't mentioned in any documents as far as I know until the fourth century (Nicaea, 325). When it is mentioned by Socrates Scholasticus (380), it is recognized as a local custom that was not biblical (that is Jesus and his apostles didn't command it) but had developed in the catholic churches as a way to celebrate the resurrection.

UPDATE: Link to Melito's sermon

Poster Art

2010-03-18T06:01:00.000-07:00

Here is the poster artwork for the approaching conference, Hidden God, Hidden Histories. I think it is stunning and look forward to the conference. It is open to the public, so if you are in the area, stop by for a session or two. I'll post a final schedule soon.

About Patterson's review

2010-03-11T12:03:00.000-08:00

I have been asked by some of my blog readers to respond to Stephen Patterson's recent RBL review of my book, The Original Gospel of Thomas In Translation. It is a review, and normally authors don't respond to them. It represents one scholar's opinion of another's work. There is not much more to say than that. Some scholars have highly praised my works. Others do not. Patterson is among the latter.

Why the difference in scholarly assessment? When reading reviews of books, I always try to keep in mind that every scholar comes from a particular position, and that position likely has impacted how he or she reviews a book. In the case of Professor Patterson, he is a strong supporter and member of the Jesus Seminar and its new project on Christian Origins. Central to that project is the position that the earliest Christians were non-eschatological wisdom folk, as was Jesus. They use their earliest literary stratification of Quelle, and the Gospel of Thomas to demonstrate this thesis.

Where do I differ from Patterson? I argue that the Gospel of Thomas does not all come from the same period. And if we make a full literary-critical analysis of the gospel that we will see that the oldest materials in the Gospel of Thomas are eschatological, and these have been softened over time to focus on more mystical traditions as the gospel grows and develops within a church setting.

Patterson wrongly calls my method "form-critical". It is not. A form-critical approach, as we all know, is an approach whereby variant readings of a saying are compared and through this comparison a primary oral originating version is projected. I never do such a thing in my book. I am not comparing versions of sayings to come up with an oral originating version of the sayings or of the Gospel of Thomas. In fact, I think that the form critical project is defunct. I have included an entire three chapters on my method in Recovering, which I call a new tradition-historical method, and include within it a strong critique of form criticism in light of studies in orality and rhetoric.

What do I do? I begin with an observation that the form critics make and with which I do agree. The form critics have successfully demonstrated that the sayings tradition has been reworked with communal interests in mind. In other words, it has been secondarily developed. One of the places where we can see this development most prominently is in the passages where sayings have been worked into dialogues between Jesus and the disciples, especially when those dialogues are about issues that were concerns for the church, but likely not concerns for Jesus' followers during his lifetime. This is my starting point to identify material in the Gospel of Thomas that has been secondarily developed by the church.

There are a number of such dialogues we can identify in the Gospel of Thomas. And the issues raised in them are post-resurrection concerns. The disciples are asking Jesus when they are going to see him again, when the new world is going to come, what diet they should follow, whether or not they should be circumcised, and so forth. All of these issues are easily traced to issues that were facing the church in its formative years.

My method proceeds by analyzing these dialogues, their themes and their vocabulary. From there I continue a structured literary analysis of the rest of the sayings, identifying those which contain similar themes and vocabulary.

After making this analysis, I examine what sayings are left, and what I discovered is that the sayings left have an imminent eschatological outlook and a christological outlook that is remarkably similar to the first Christianity that was associated with Jerusalem and the tradition of James. I also noticed that the sayings I could identify as secondary were of another variety altogether, focused on encratic and mystical traditions that were readjusting, tempering, taming, whatever you want to call it, the earlier eschatological perspective.

The long and short of it is that Professor Patterson and I are never going to see eye to eye on the Gospel of Thomas. So Patterson's review should come as no surprise to any of my readers. It certainly does not come as a surprise to me. My thesis does not fit the Jesus Seminar model, and in fact, if taken seriously by the Jesus Seminar, would uproot it. I am never going to support the program of the Jesus Seminar which has a particular version of Jesus and the early church which it wishes to promote even when the evidence points in another direction as is the case with the Gospel of Thomas, and also in my opinion Q.

The questions that one should ask of Patterson is why a literary-critical analysis (and even form-critical if one wanted to) is possible and successful for the synoptics and Quelle, but not for Thomas? Why is it possible to make a full literary-critical analysis of a text we don't even possess, and yet not so with the Gospel of Thomas? Thomas is exactly the kind of text that Bultmann would have loved. It is as close to an "oral" text as we are going to get. We have the brains and the tools to do this as I have demonstrated in my book, and yet it is resisted. Why? Is it because we will see that the early tradition was eschatological? That Bultmann was right after all?!

I continue to object to being read as someone who wants to "stratify" the Gospel of Thomas. This is Patterson's model and language not mine. I am not identifying layers, something I repeatedly state in my work. I see the text as a rolling text, as shifting in its contents gradually as it was performed and copied. I hope if I repeat myself enough perhaps I will soon be quoted properly on this subject and that the secondary literature that will be written in the future will speak about my position accurately.

I also want my readers to know that my two volume work was originally a single volume and the publisher broke them up because of the length. So they really are companion volumes written together. This means that the second volume, the commentary, was written as an appendix to support my arguments in the first volume. It is like an extensive footnote system for my own analysis of the Gospel of Thomas (see p. xi Recovering; p. ix Original). The commentary was never intended to be a full commentary representing all material that was ever written on each and every saying. I write in the introduction that I am not including in my commentary references to the Gnostic hermeneutic but instead have focused on an alternative hermeneutic which sees the Gospel as an example of Syrian religiosity, which is the argument I am making in Recovering.

Women Yesterday and Today 1: The Wage Gap

2010-03-01T06:20:00.000-08:00

March is Women's History month. So I am going to be devoting a good portion of my blogging this month to a series I'm calling: Women Yesterday and Today. To start off the series, I thought I would highlight a few statistics that are very troubling.

Women are now 50% of the workforce. On average women earn 77 cents to every dollar earned by men. Just one year (!) out of college, women already earn less than their male colleagues earn, even when they work in the same field with the same degree. At ages 66 and older women are twice (!) as likely as men to be poor. It has taken 40 years (!) to begin to close the wage gap by a meager 12 cents.

What is really alarming is just how much the wage gap widens the older women get. One year after graduation, women average 80% of the salary their male counterparts are earning. Ten years later they are earning 69% of the salary of their male counterparts. Even when researchers control for all the known factors that can affect earnings (hours, occupation, parenthood, etc.) their research shows that one-quarter of the pay gap remains unexplained. Over time, this unexplained portion of the pay gap grows larger and larger.

The AAUW has an interactive map HERE where you can hover over any state and find out the wage gap stats closer to home. It is sad to view these stats. Among college grads, women in Texas are earning 70% of what their male counterparts are earning. In my home state Michigan, it is even worse: 68%.

Last year, President Obama began to work on this problem by signing into law the Lilly Ledbetter Fair Pay Act. The second part of this legislation has been stalled in the Senate, but it will finally receive its hearing. On March 11, the Senate will hold a hearing on the Paycheck Fairness Act, which is an update of the 46-year old Equal Pay Act. If you want to read more about this legislation or if you want to send your senators a letter to support this legislation, go HERE (AAUW website page). They have set up the website so that it is very easy to create and send your message, either via email or on letterhead. It took me two minutes.

I will come back to this topic again since April 20th is Equal Pay Day. And HERE are some pay equity ideas for action for that day if you want to make the problem more visible around your local area.

All stats are taken from AAUW.

The name of my John talk

2010-02-26T07:36:00.000-08:00

The name of my talk on the Gospel of John for the Hidden God, Hidden Histories conference is: "What is hiding in the Gospel of John? Reconceptualizing Johannine Origins and the Roots of Gnosticism".

My "paper" has become so full and so detailed that it looks like it is going to become the basis of another book. I already have the title for it:

John Interrupted: What can the Gospel of John tell us about the origins of Christianity and Gnosticism?

The work I'm doing is from the ground up, straight back to the ancient sources. And all because one day, while preparing to deliver an undergraduate lecture on the Gospel of John, I stumbled upon a passage in Greek that is not translated accurately in any modern translation I have been able to find.

Self-perservation and the Gospel of John

2010-02-24T06:43:00.000-08:00

I haven't been blogging too much lately because I have been up to my neck in research on the Gospel of John as I am preparing for the upcoming Hidden God, Hidden Histories conference. This research has been both enlightening and depressing, a sort of high and low of my academic journey.

I have known for a long time that traditions are conservative and self-interested, but what is coming home for me in a very real way is just how much the traditions are safe-guarded by the dominant group - be it the mainstream churches or the academy - and how far the dominant group will go to protect them. The interests and preservation of those interests often become the end-all, even at the expense of historical truth. The rationalizations, the apologies, the 'buts', the tortured exegesis, the negative labeling, the side-stepping, the illogical claims accumulate until they create an insurmountable wall that preserves both church and academy, which remain (uncomfortably so for me) symbiotic.

The entrenchment of the academy is particularly worrisome for me. Scholars' works are often spun by other scholars, not to really engage in authentic critical debate or review, but to cast the works in such a way that they can be dismissed (if they don't support the entrenchment) or engaged (if they do). In other words, fair reproduction of the author's position and engagement with it does not seem to me to be the top priority. The quest for historical knowledge does not appear to me to be the major concern. It usually plays back seat to other issues including the self-preservation of the ideas and traditions of the dominant parties - those who control the churches, and the academy with its long history of alliance with the churches.

I already know that what I have to say about the critical history of the Gospel of John and the origins of Christianity is going to be countered with the full force of the church and academic tradition that has built up around the fourth gospel a secure armor of 'correct' and 'permitted' interpretation, an exegetical tradition as old as the Johannine epistles that has worked to normalize, to deradicalize, to tame the beast. What I have to say is 'not allowed' speech, 'can't be' talk.

Even so I continue to study and write, to speak the unspeakable in my quest to remain fully engaged with the critical investigation of Christian history.

Horner's Coptic New Testament now available through LuLu.com

2010-02-23T06:25:00.000-08:00

Blogger has added static pages!

2010-02-15T19:18:00.000-08:00

Thanks to LucValentine who brought my attention to the fact that Blogger has listened to us and added static pages! We can add up to ten static pages to our blogs now. Just go to dashboard and click 'edit pages'.

So I will be working on this blog and getting the static pages put up instead of relocating to another host.

An image to imagine

2010-02-12T06:16:00.001-08:00

Image: William Blake, "The Ancient of Days," 1794 (London: BM)

Main Speakers for Hidden God, Hidden Histories Symposium

2010-02-02T06:16:00.001-08:00

I have now the list of main speakers for the Rockwell Religious Studies 2010 Symposium: Hidden God, Hidden Histories. There will be graduate student speakers involved in each session as well.

In Western religious traditions, God is conventionally conceived to be humanlike creator, king, or ruler enthroned in heaven. But what about the God of the unconventional Western traditions, the God of the mystics, gnostics, and sages? Like almost everything else in these esoteric traditions, God is hidden, secreted away. Sometimes God shows up in another universe beyond our world. Other times God is cloaked behind veils in celestial palaces or within a body of blinding light. Often God is understood to be utterly transcendent, utterly beyond us, while also immediately immanent, immediately within us. This symposium, the inaugural event of the Department of Religious Studies’ new Program on Gnosticism, Esotericism, and Mysticism (or GEM) offers academic reflections on these secreted traditions about God, from the ancient world to the modern period.

ROCKWELL SYMPOSIUM, April 15-18

April 15, 3-5 p.m.

April D. DeConick, Rice University
“The Gospel of John as a Transtheistic Early Christian Gospel: Reconceptualizing Johannine Origins and the Roots of Gnosticism”

John Turner, University of Nebraska
“From Hidden to Revealed in Sethian Revelation, Ritual and Protology”

BURKITT PUBLIC LECTURE, April 15, 7:30-9 p.m.

Kocku van Struckard, University of Groningen
“The Esoteric Quest and Western Culture”

April 16, 8:30 a.m.-5 p.m.

Kelley Coblentz-Bautch, University of St. Edwards
“The Hidden God in the Pseudo-Clementines”

Andrei Orlov, Marquette University
“Adoil Outside the Cosmos: God Before and After Creation in Enochic Traditions”

Bernard McGinn, University of Chicago
“The Hidden God and the Hidden Self in Christian Mysticism”

Claire Fanger, Rice University
"God's Occulted Body: Divine Involucra in Alan of Lille and Bernard Silvestris"

David Porreca, University of Waterloo
"How Hidden is God? Revelation and Pedagogy in Ancient and Medieval Hermetic Writings"

David Cook, Rice University
“The Vision of God in Muslim Dreams”

Jeff Kripal, Rice University
"On the Mothman, UFOs, and Other Monsters: John A. Keel and the Superspectrum of the Occult"

John Stroup, Rice University
"The Multidimensional Physics of History and the Problem of Transtheistic God-Language as Cultural Critique in the Popular and Learned Works of Joseph P. Farrell"

April 17, 8:30 a.m.-3:00 p.m.

Gregory Kaplan, Rice University
"How (Not) to 'Immanentize the Eschaton' and Other Problems for Hans Jonas and Eric Voegelin"

Steven Finley, Louisiana State University
"Hidden Away: Esotericism and Gnosticism in Elijah Muhammad's Nation of Islam"

Anne Klein, Rice University
“The Transcendent, the Mysterious, and the Hidden in Tibet: A Buddhist Logos”

Shira Lander, Rice University
“Scholarship on Ancient Palestinian Helios Mosaics: Hiding the Revealed God”

Marcia Brennan, Rice University
“The Modern Museum and Mystical Houston”

April 18, 8:30-11 a.m.

Jonathan Garb, Hebrew University
"Shamanism and Modern Kabbalah"

Bill Parsons, Rice University
“Contours of an Emerging Psychoanalytic Spirituality: Prospects and Problems”

PhD opportunities at University of Groningen

2010-01-28T06:57:00.000-08:00

Professor von Stuckrad sent me a link to what looks like wonderful opportunities in Religious Studies at the University of Groningen. There are four openings for competitive PhD positions. The link is HERE.

Augsburg exhibition and Tchacos material

2010-01-27T06:30:00.000-08:00

Christian Askeland contacted me about the Pauline codex from the El-Minya horde. He has a post with additional information HERE. For those interested in Coptic NT matters, Askeland is preparing a dissertation on the Coptic John and has put up a resource page of links to information about Coptic on his website HERE. He comments on his website that "for early Christianity scholars, Coptic is the new Greek." So I'm impressed and am delighted that someone is working on sorting out the Coptic NT manuscripts. A BIG job indeed. Best of luck with your work Christian.

Some of the El-Minya materials are being displayed at Augsburg in an exhibition this year. Information about the exhibition was posted by Martin Heide HERE. Direct link to exhibition information is HERE. I also learned more about the exhibition from Professor Bethge who kindly forwarded me more detailed information about the exhibit.

The exhibition opened on the 13th and will run until April 30th, 2010. The exhibition includes biblical and apocryphal papyri from the 4th c. to late Middle Ages. Three pages from the Tchacos Codex are on display (pp. 28, 33, and 46) Page 28 is from the 1 Apocalypse of James, and pages 33 and 46 are from the Gospel of Judas. There is also displayed two leaves from the unpublished Coptic papyrus codex of Paul's letters.

There is a catalogue being sold for 10 euros. If you plan to go to the exhibit and are willing to pick up a brochure for me, please let me know. I would love to have one.

PHOTO: from the exhibition web site HERE. From a quick reading of the top of the page, this is a page from Hebrews 11:30 ff. It is from the unpublished Pauline Codex from the El-Minya horde. It is the first time in thousands of years that this page from the Coptic letters of Paul has been viewed!

Aeon Byte interview

2010-01-26T15:44:00.000-08:00

I meant to post this a few days ago, but I got overrun (what else is new? does life ever slow down?).

I had the pleasure of interviewing with Miguel Connor for his radio show and podcasts: Aeon Byte. The subject was more revelations about the Gospel of Judas and we talked quite a bit about gnosticism. If you want to check it out, go to this link to AEON BYTE homepage and scroll down until you see my pic and link to the interview. Hope you enjoy it.