Historians tend to turn data into stories. For those of us who study the ancient data typically categorized as early Judaism and early Christianity, few stories captivate as much as Jewish particularism and the tale of the “turncoat” general Josephus. The story of Jewish particularism during the first century often assumes an inevitable cul…[Read more]

In the second-century Protevangelium of James (henceforth PJ), Mary spins thread for a new temple veil. The episode has fascinated and perplexed both ancient and modern readers: Of all the jobs the author could have chosen for the protagonist, why this one? Scholars of PJ frame the significance of Mary’s work in a variety of ways. Some argue t…[Read more]

This syllabus is for a senior-level biblical archaeology course taught at Ferrum College (VA) in fall of 2016.

In the Synoptic accounts of the transfiguration (Matt 17:1-8; Mark 9:2-8; Luke 9:28-36), Moses and Elijah appear to Jesus and the disciples. One of the more common interpretations of their presence in this scene is that together they symbolize “the law and the prophets.” But from a canonical/narrative perspective, the situation is more complex tha…[Read more]

This chapter examines apocalyptic literature within the framework of “early Jewish mysticism” and compares early Jewish and Christian apocalyptic writings with rabbinic and Hekhalot materials. It begins by focusing on apocalyptic literature and the discourse of “mysticism” in religious studies before turning to continuity and rupture in the Jew…[Read more]

In his children’s book The Polar Express (1985), Chris Van Allsburg tells the story of a boy who travels to the North Pole and receives a bell from Santa’s sleigh. The sound of the bell nourishes the boy’s belief in Santa into adulthood. Van Allsburg’s narrative plays off a theme central to the Gospel of John: the relationship between hearing…[Read more]

In this paper I examine Bernard Lonergan’s interpretation of ἡ ἀγάπη τοῦ θεοῦ in Romans 5:5 as a subjective genitive construct.