This is your place to publicly comment on the topics and issues addressed in Speaking of Faith programs. React in a personal way, and put into words what this program meant to you.

Submit Your Reflection about "Deciphering the Da Vinci Code."

Who Was Mary Magdalene? (January 21, 2007)
When I was young, I puzzled over why, following the resurrection, why Jesus first appears to women and not his apostles. My father suggested that he would probably first appear to the person he loved the most, for example, his mother, sister, wife, or children. I have always thought that there was some credibility, some common sense to this notion.

I also remember hearing that it would have been extremely unusual to be a bachelor at age 30. It remains possible, even plausible, that a member of the Jewish community, Jesus, likely married as a young man as all young men would. One can imagine an 18- or 19-year-old Jesus learning the trade of carpentry beside his father and brothers, flirting with a young Magdalene. Perhaps all of this occurred long before he understood his own divine mission.

I'm not sure Biblical archeology will ever be able to present a "true" picture of the situation. Truly, as Jesus's contact with women exemplifies, there is a greater respect and role for women in religion than history has played out. Thank you for your program.

Danny Lalonde
Inverary, Ontario Canada (Listens to SOF OnDemand)

Jesus and the Canon (July 24, 2006)
All of these arguments over the books that came to be the New Testament Canon are nothing new. All one has to do is to read the "Post Apostolic Fathers" such as Ignatius of Antioch, Clement of Rome, and Iraneus of Lyon. The official books that form the New Testament were chosen by the Church because they represented the faith of the first, second, and third centuries. Gnosticism denies the Incarnation and believes created matter is basically evil. Gnosticism is clearly not what was believed by the men and women who knew Jesus and the Apostles, including Mary Magdalene.

If Jesus was in fact The Messiah, the one sent from The Father to redeem us from sin and to transform death, then he did not need to marry and have children. He was The Messiah, he did not need to father a possible messiah.

If Jesus was only a man, a good and wonderful man, but still only a man, then what does it matter whether he was married, had a female companion, and died. It is then of no importance. He died and that was that. If he had a child by Mary Magdalene, of what importance is that. He is only one more dead human. Nothing more nothing less.

Clearly, for me, Jesus is in fact the God-Man of the Church, the Holy Tradition of the Church, and of the New Testament. Simple? Perhaps. But true none the less.

Allen Adams
Grand Blanc, MI (WFUM, 91.1 FM)

Freedom of Exploration (June 4, 2006)
When I first listened to this particular program weeks ago I had not seen or read The Da Vinci Code. When I actually saw the movie, I realized the depth of how controversial it was. There was a lot of emphasis placed on sexuality and Christianity. In my mind, not only does this movie bring up the issue of whether Jesus Christ ever had sex, it brings up the issue of whether or not Jesus could have been homosexual. I liked and appreciated the movie because I think it forces us to question the roots of our values.

I've only been listening to Speaking of Faith for a few weeks now, but I have always been interested in information about the reality or truth about religion and spirituality.  As a teenager, one of my favorite books was Don't Know Much About the Bible. I didn't know that what I was reading was true, but I knew that it was possible and highly likely. That book and other books such as Conversations With God began to set me free from the shackles of the religion I had been born into. That is what The Da Vinci Code will do for many people. I think after seeing this movie, many will use the opportunity to have thoughts and discussions about a topic that is often found to be taboo in our society.

As a woman I felt that sense of freedom once again after seeing The Da Vinci Code. To me it was awesome, so I have to disagree with Krista. I think the pagan rituals talked about in the movie, which involve women as sexual goddesses, aren't sexist if they are similar to the ideas of tantric sex or kama sutra, in which both parties benefit and women are uplifted, not demeaned. However, I can also see the underlying idea that women are to be used by men, still not existing as equals of men. I suppose the interpretation depends on the perception of the interpreter.

Myra Williams
Dallas, TX (Listens to SOF OnDemand)

Canon of Scripture (June 4, 2006)
You have been somewhat irresponsible in your presentation of the history of the Christian canon of the Bible. The first listing of the canon as we know it today was in the decretals of Pope St. Damasus I in the year 382 A.D., not the Council of Carthage in 397 A.D.. Carthage was a regional council, not an ecumenical council. Its canons and decretals were sent to Rome for confirmation by the bishop of Rome (the Pope) to confirm that they were in accord with Catholic (Christian) teaching.

St. Jerome, the great Bible translator was present at the Council of Carthage. The Council of Carthage repeated the list of Pope St. Damasus I. There was another regional council, the Council of Hippo in 394 A.D. that also listed the canon of the Holy Bible. This list was exactly the same as listed by Pope St. Damasus I. St. Augustine of Hippo was present at this council. Again, the decretals and canons of this council were sent to Rome for confirmation by the Pope. What we see from this very early listing of the canon is that the wider Church was very united in the idea that the Bishop of Rome was the final authority on what the canon of the Bible was.

Carl Blondin
Stillwater, MN (KNOW, 91.1 FM)

Going to the Source (June 4, 2006)
Having a Christian scholar talk about the Gnostic texts is like having the press secretary for the Bush Administration explain why the anti-war movement doesn't make sense. If you really want to explore the Gnostic position on Christ and his teachings, why not invite one of the leading scholars, Stephen Hoeller, Bishop of the Gnostic church here in America, to your table? A brilliant funny articulate and deeply scholarly translator of the texts. He is timely and positioned perfectly for this new information exploding into the consciousness of the culture. Why not bring him into the discussion?

Dianne Lawrence
Los Angeles, CA (KPCC, 89.3 FM)

It's All Myth (June 4, 2006)
NPR is usually very good about presenting more than one side to most issues but in regards to the issues raised by The Da Vinci Code you have been sorely lacking. I would like to see interviews by Elaine Pagels or Riane Eisler. One very important point that everyone seems to miss is that the stories about Jesus and Mary are similar to many pagan myths that came before them (virgin births, sacrifice, rising from dead, walking on water were not unique to Jesus). Reading Joseph Campbell many years ago opened my eyes to an entirely different way of looking at religion.

It is important to recognize that women were very important apostles and leaders of this new religion and the suppressing of this fact by church leaders has lead to further repression of women through the ages. As a child I felt a deep instinct that the Divine Being was male and female and knew that what I learned in church was not correct. Modern people are hungry — no, starved — for images of the divine female and sacred sexuality. That is why The Da Vinci Code resonates with so many people. I read the Bible from front to back and was horrified by the evil things that "god" had people doing (slaughtering all men, women and children, except for virgin girls who they raped and imprisoned as concubines).

In time I realized religion and mythology of different parts of the world are different people's way of understanding the Divine Being or Great Mystery. It is all myth people, so why argue about what is "true" or "not true." Even history is well known to be written by the winners. Palestinian and Israeli children are reading very different versions of history in this very age of modern technology — 2000  years from now "scholars" will be arguing about which version is correct!

Debrah Roemisch
Fort Wayne, IN (NIPR, 89.1 FM)

Something More About Opus Dei (June 4, 2006)
In addition to the issue of Mary Magdalene being Jesus' wife and mother of His offspring (the issue you chose to deal with but even so not quite satisfactorily and decisively), the other powerful thread in The Da Vinci Code (both the book and the movie) is Opus Dei, presented there as powerful, sinister, and hell-bent on keeping the "conspiracy." How about presenting another program on Opus Dei — the myth and the fact.

Generally, listening to you pretty regularly, I find your program more on moral issues and not enough (for my taste) on truly faith issues: the historical issues of early Christianity (your last program was a welcome exception), Judaism, Islam. I would welcome more of it. And more historical facts rather than "touchy-feely" moral reflections, please. But, even as it is, thank you for the program.

George Ekel
Wyckoff, NJ (WNYC, 93.9 FM)

Bad Arguments (June 4, 2006)
Though the points may seem picky, I was struck by the poor quality of two of Luke Johnson's arguments. One was his case for a closed canon. The reasoning ran this way: in order for there to be open interpretive possibilities, the canon must be closed; the foot ruler must stay a foot long. This strikes me as a non-sequitur. Think of cases where there are ongoing questions not only about the interpretation of some artist's work, but also about which works count as part of his or her oeuvre. It's quite possible for both questions to be open at once and for answers to one to influence the other. Whether or not there are good reasons for opening the NT canon, Johnson's argument for keeping it closed is poor.

The other bad argument had to do with the role of historical criticism in treating texts that get their life through practice. Let's grant: it's bad religion to reduce the New Testament to an exercise in history. But Johnson seems to see this as the characteristic problem of the present day, and that strikes me as implausible in the extreme. The more serious problem is the large number of people who treat the text as though it simply came from God's lips to the writer's ears. A whole army in the culture wars starts form something like that premise.

Allen Stairs
Takoma Park, MD (WETA, 90.9 FM)

Correct and Not So (June 4, 2006)
Your conversation with the ex-Benedictine, Mr. Johnson, speaks so clearly to the meaning of faith and the many derivatives which exist here today. In listening, I thought of my mother who often laughed at the coming of "lite" religion as spirituality. Mr. Johnson also made me think of my father and the poet Patti Smith, both whose faith is solid and unerring in its search and trust of self to think. I find Mr. Johnson's approach both correct and not so. My intimate understanding of the Catholic canon has been a great basis for further learning. I no longer practice the religion and still I have no question of my faith, only questions of my place in this life. I no longer pray, though always I hope, so I don't find the practice as the single way of learning, but I do find a large number of people who don't know why they think as they do. Sounds like Dan Brown's book is kinda fun, and remember, it's fiction. Good show.

Rob Mara
Baltimore, MD (WYPR, 93.9 FM)

Sacred Sexuality (June 4, 2006)
I was very disappointed in your show on The Da Vinci Code — your expert commentator obviously "did not get it." She did not understand esoteric spirituality and the male/female relationships role in this type of spiritual practice. The Gnostic gospels portray Mary as the spiritual partner of Jesus in a way similar to Buddhist and Hindu tantric practices and the Kabbalah. Sacred sexuality was well known in the "pagan" religions of the region, such as in Egyptian religion. Sacred sexuality is part of the Gnostic Christian tradition that has its roots in the Greek and Egyptian esoteric schools that all practiced sacred sexuality.

The argument for a sacred sexuality relationship goes as follows:

1. Sacred sexuality is part of the Gnostic Christian tradition.
2. The Gnostic gospels tell of a intimate relationship between the two of them — "Kissing on the lips."
3. In the Gospel of Thomas it is said that "the male must become female and the female must become male." This is the esoteric practice of non-duality. This "skill" gained in sacred sexuality then is used in one's relationship to God — more on this later.
4. Mary's role in the Crucifixion and Resurrection is that of a wife, and her devotion is that of a partner.
5. The gospels, both normative and Gnostic, have Jesus playing a role in a marriage where "water is turned into wine." This is a metaphor for the spiritual transformation that occurs in a sacred sexuality relationship — the ordinary is turned into the sacred. In the Gnostic gospels it is said that this transformation occurs in the "Bridal Chamber."

1. The love of your partner is used to empower your love of God — all love is seen as sourced from God.
2. The selfless devotion to your partner (the destruction of ego in the relationship) is the same as your devotion to God.
3. The non-duality in this relationship. Being "one," is the same "skill" used in your relationship to God. Sacred sexuality teaches you to give yourself fully to another — to surrender the ego. Developing this non-dual relationship is why tantric practices have partners engage in "eye gazing" meditation (looking into each others eyes), synchronized breathing, and synchronized orgasms.
4. The actual practice of sexuality in the relationship is used to have a spiritual mystical experience. When the male identifies with the female energy of his partner (the male becomes female) and the female identifies with the male energy of her partner (the female becomes male) the male and female energy flows together and the "ground luminosity" is experienced in this sexual union. It is similar to a near death experience where this sacred luminosity is experienced. You "die and are reborn" in this sexual union.

Sanford Schoolfield
Coral Gables, FL (WLRN, 93.7 FM)

Truly Looking to the First Century Church (June 3, 2006)
I enjoy your program, but I find that the spiritual reality of the New Testament, the first century church, and today's human condition are ignored. The history of what the first century church was, is shown to us in the book of Acts. This was a church that added 3,000 members on its first day. This was a dynamic group of people who walked out into the world completely sure of what the spiritual reality of this world was. You can speak directly to God, when you pray in the name of Christ. They knew that there were devil spirits that would possess people, but that a believer who manifested the Holy Spirit was more powerful than a devil spirit and could cast them out. This is still the reality we live in. The great conspiracy that you all seem to be looking for is the religious church's attempts to separate us from that reality. Whenever someone believes in the book of Acts, everyone knows because they speak in tongues. This is still true: "God is Spirit and those who worship him must worship in Spirit and in truth".

Robert Zantay
New York, NY (WNYC, 93.9 FM)

Please Examine Your Sexist Puritanism in the Light of Common Sense (June 3, 2006)
How comforting and reassuring: a 50's sensibility applied to today's hot issue, The Da Vinci Code. This morning's discussion between Ms. Tippett and Ms. Brooten dwelled at length about whether or not Mary Magdalene was: a) respected by her male peers, b) taken seriously as a bearer of stories about Jesus of Nazareth, c) the subject of professional jealousy, d) romantically involved with Jesus, and e) a prostitute. Brooten and Tippett implicitly assumed romantic involvement or professional sex worker status to be inconsistent with each other and with respect and or specific functional status in the small group called by them the church.

Why this dualistic puritanism? Does not sharing of great truths excite the whole being and bestow intimacy on serious mutual relationships — whether at the office or at home? Would one chosen to bear such stories, truths, wisdom's children not evoke jealousy, rage, even libel and slander? And would not a member of the second oldest profession (healing being the historically accurate first) not possess seriously useful skills in enhancing and nurturing the discovery of new life giving creations?

Mack Lipkin
New York, NY (WNYC, 93.9 FM)

No Place for Religion (June 2, 2006)
You wrote recently: "The trouble is, most of us don't know enough about the early centuries of Christianity to sort through The Da Vinci Code's dizzying mix of church history, pagan lore, and fantasy." While it true that most of us don't know enough, there are, somewhat ironically, secular scholars who do. Yet from conversations with Earl Doherty, a most respected secular N.T. biblical scholar, no one within the theological community will advance a critically thought-based, historically contextual discussion with him or others. For a sample of the quality and depth of Doherty please consider only the section, "A Conspiracy of Silence" at www.jesuspuzzle.org. The "Conspiracy" is a most fascinating straight-forward analysis of Paul's (and other's) early epistle writings.

JoAnne Krieger
St. Paul, MN (KNOW, 91.1 FM)

No Place for Religion (June 2, 2006)
I recently became an ex-contributor to public radio. My reasons are numerous, but this message was precipitated by a promo for the upcoming Speaking of Faith program. Firstly, I do not believe public radio to be the place for quasi-religious material and, secondly, I am appalled that you presume to "separate fact from fiction" regarding The Da Vinci Code. From where do you propose to get your facts? The Bible is a collection of anecdotes, written hundreds of years after the time of Christ.

Victor Warminger
Miami, FL (WLRN, 93.7 FM)

Where Is Your Faith? (June 1, 2006)
People, people, people! The Da Vinci Code is fiction — entertainment, written to amuse and satisfy the need to read one's recreation. The reaction of the religious community, specifically the Christian religious community, is absurd. I doubt that NASA would take issue with Disney's animated cartoon Chicken Little, or NASCAR would become embroiled in debate over Pixar's latest production of Cars. For Christianity to engage Dan Brown in debate over The Da Vinci Code is misguided, undignified, and an embarrassment to the Christian doctrine. Where is your faith?

Peter F. Hartwick
Candler, NC (WCQS, 88.1 FM)

Women in Early Christianity (February 10, 2004)
I enjoyed your recent program about The Da Vinci Code, and the questions it raises about early Christianity. I look forward to a follow-up program that would include guests more open to reassessing the course of early church history.

The role of Mary M and women generally in the early church is an intriguing question. There are indications even in the canonical Gospels that at the heart of Jesus' life and teaching was a radical alternative to traditional patriarchal family values, that the early church soon abandoned, and which the imperial church suppressed. I am impatient with those who see the developments that took place in the early church as logical and true extensions of the teaching of Jesus.

The imperial church, it could easily be argued, managed to subvert Jesus' most original theological insights: God as abba, and, call no one on earth your father. Together these signify an unmediated access to God by men and women in the warm, informal context of a household. "Abba" is an appeal to the nurturing, maternal side of God. This stands in contrast to the view of God as an Oriental Despot, whose "benevolent rule" was mediated to the masses by a hierarchy of officiants. The Jerusalem Temple complex was built on this model, and Jesus' attack on it is probably what got him crucified.

An increasingly male-dominated church adopted the forbidden title of "father" for its leaders, probably before the end of the first century, and this furthered the process of excluding women from serving in these influential roles. Under Constantine the patriarchs of the church joined the ruling elites of the Roman Empire, and the church became transformed into the very type of social domination system that Jesus originally rejected for himself and his disciples.

The transformed imperial church then transformed God from abba to a monarch who needed a hierarchy of officiants to mediate his "blessed rule" to the world. After the imperial church redefined abba in traditional authoritarian terms, the the feminine side of God, that remained an appealing aspect of Jesus' teaching, was retained through the veneration of the Virgin Mary.

If this view of early Christianity has any plausibility, then the claims of most of the traditional churches today to represent the true story of Jesus and his teachings are just as dubious as any claims about early christianity that are made in The Da Vinci Code.

Norm Erlendson
Snohomish, WA (KUOW, 94.9 FM)

Scholars (February 18, 2004)
It was my understanding that Mary Magdalene the prostitute was a combination of several Marys to make a point in the middle ages by one of the popes. Perhaps Pope Leo. The scholar, Luke Timothy Johnson asked "why would it possibly matter to us today, whether Mary Magdalene was a prostitute?" Would it matter to him or Christianity whether Paul was gay? I wish Krista Tippett had called him on that. The answer is that it may make a heck of difference on how Catholics view women in the Church and how Christians view homosexuality.

Henry Becerra
Jackson, GA (WABE, 90.1 FM)

Church History Informs (February 5, 2004)
Years ago I read Holy Blood Holy Grail which first introduced the concept of Mary being married to Jesus. To me The Da Vinci Code is a simplified, novelized continuation without the supporting research documentation.

Emotionally, the theory appeals to me as it makes Jesus more credible as a living human being. The statement that "it would have been of note if as a Rabbi he was not to be married" rings a truth bell. I tend to not believe that the "church" has told us the full story or all the truth that they know; I sense that they edited it to suit their political purpose. I would love to be a fly on the wall in the Vatican library.

If the church killed people for thinking the world was not the center of the universe...squashed scientific research or any belief contrary to the prevailing thought... why should I believe their choice of entries in the "Bible" express the absolute truth.

In my experience, many Christians and churches do not act in agreement with what they say they believe. So perhaps it is time for the common folk to be inspired, teased, made aware that there are more stories, events and viewpoints about the man and the mystery.

Zabia Dolle
Honolulu, HI (KIPO, 89.3 FM)

Stopping History (January 31, 2004)
The former Benedictine monk, your featured theologian, talked of the danger of stopping history if one modified New Testament scripture, but actually, that's exactly what happened. And, I do think it matters A GREAT DEAL whether Mary Magdalene was a full-fledged disciple or a fallen woman charity case. Of course, if The Da Vinci Code is correct, she is Jesus' equal in birth and stature. That has certainly been suppressed. At the least, you need someone who isn't a Luddite — technology is not the problem, but an imperial church might be — to discuss cracking the code. Finally, before you dismiss institutions as capable of instruction, go listen to shape singing or Mahalia Jackson singing "Woman at the Well".

Kimberly Crichton
Branford, DC (WNYC, 820 AM)

Let Women Answer the Question (February 1, 2004)
Luke Timothy Johnson said that it doesn't make any difference whatsoever whether or not Mary Magdalene is seen or thought of as a prostitute. I beg to differ. I believe that the primary message of Jesus was not one of condemnation as the modern church would have us believe but one of forgiveness, one of equality of all human beings. If Mary Magdalene was close to Jesus, was one of his disciples, had been a prostitute—this would illustrate this very message.

In addition, Mary Magdalene is the most often talked about woman in the New Testament. If she wasn't a prostitute and had been portrayed as such by the church, it speaks to me of the church's active oppression of women. Women need to know about this and reclaim our faith. So one way or the other, it's important. Please don't dismiss the place of an important woman in Jesus's life because it doesn't speak to you. Why don't you let women answer that question.

Jeanne Burns
Minneapolis, MN (KNOW. 91.1 FM)

Views on Mary Magdalene (February 1, 2004)
While I have read the canonical and non-canonical gospels of Mary Magdalene and seen many depictions of her in art museums, she remains an enigmatic figure. Some scholarly sources say that since her surname is the name of a town, she was probably well born and a woman of some standing. Other sources, including the Gnostic Gospels refer to her as a prostitute.

My intuition tells me that she was likely a prostitute chosen by Jesus as an emblem of the fallen state of humanity mired in the ignorance and depravity of the world. Once released from her bondage by association with a spiritual being, she attains redemption and ultimately wisdom. Magdalene represents the feminine values of receptivity, suffering, compassion, and the attainment wisdom. Sophia, the feminine aspect of God undergoes a similar journey from the lower world to a higher world, as does Mary the Mother of Jesus with her ascension into heaven.

Like Jesus, these women reach redemption through suffering and are the beings closest to him. Therefore, their wisdom or "gnosis" is greater than that of the other apostles because they are are emblems of the soul trapped in this world that gets free of it. The Gnostics who saw truth as a juxtaposition of opposites would appreciate that Jesus a man of spirit would choose Mary Magdalene, a worldly woman of instinct as a spiritual partner.

An earlier gnostic Simon Magus traveled about in his ministry with a prostitute called Helen of Troy as his spiritual counterpart. The message to humanity was the same, since the Gnostics referred to God as the mother and father of light. Likely Jesus recognized in her a more worldly aspect of himself, since when he found her she was already ministering to men. Since she already possessed this quality, he needed only to direct her mission in life to loftier goals. Also, if she had been a prostitute, she would have been free to travel about in the company of men and talk with them, whereas reputable women had to stay home and remain under the protection of their male relatives.

Virginia Barrett
Cypress, CA (KPCC, 89.3 FM)

Missed Opportunity (February 3, 2004)
I really appreciated Krista's efforts to draw her guests out into the open, where they could impute, dispute or refute some of Dan Brown's assertions. Unfortunately, they (especially Dr. Johnson) simply weren't willing to go there. And the more I thought about some of his vacuous pronouncements ("Information isn't transformation. Information is just information") the more I thought Dan Brown MUST be on to something.

Information may not be the same thing as transformation, but certainly it can be transforming. Dr. Johnson completely sidestepped, for example, the question of Mary Magdalene's relationship to Jesus; he veered off into a discussion of what possible difference it made if she was a prostitute? But the possibility that Magdalene was married to Jesus, or that they were in any sense romantic, has profound implications--for believers and non-believers alike.

Dan Brown builds his case in the book with some points that would have been very easy for Dr. Johnson to address: he said, for example, that it would be very unlikely for a Jewish man of Jesus' age to be single; he also said the word "companion" as used at that time implied that she was his "spouse." Most of us have neither the linguistic expertise nor the historical perspective to know if these assertions are true, but surely Dr. Johnson does. Yet he wouldn't touch them with a 10-foot pole.

I hope Krista will continue this discussion, perhaps with a less creedally-inclined authority than Dr. Johnson. Perhaps Dan Brown is playing fast and loose with the facts. But Dr. Johnson had an opportunity to set the record straight, and he totally took a pass.

Steve Aldrich
St. Louis Park, MN (KNOW, 91.1 FM)

Da Vinci Code and Women in the Early Church (February 2, 2004)
I found the information provided by your female guest to be far more open and informative. It seems Luke Timothy Johnson's own faith gets in the way of a certain ability to question. He seemed to ramble and pontificate about ideas other than some of the questions he was asked. I was particularly struck by his comment that he did not understand how reading the lost gospels would help anyone in their search for faith and he also made the comment that he thought it only encouraged more focus on the individual which he feels there is to much emphasis on in our culture anyway.

Maybe I did not understand the intent of his comments. My point is that I feel he is far too academic and entrenched in his own beliefs to openly discuss the ideas put forth in The Da Vinci Code. I would have preferred to hear from a historian not affiliated with theology school. As far as I can tell no one addressed head-on why Constantine chose to eliminate some of the gospels.

Liz Schupanitz
Plymouth, MN (KNOW, 91.1 FM)

Da Vinci Code and Women in the Early Church (February 1, 2004)
Very interesting. I am very interested in the role of women. I had not heard of Junia before today. I like the idea of Mary being married to Jesus. I don't think it diminishes her significance as an apostle, which I would consider her. I enjoy the program.

Beverly Sherwood
Covina, CA (KPCC, 89.3 FM)

"What difference does it make if Mary Magdalene is a prostitute?" Give me a break! (February 1, 2004)
I enjoy this program and gain many insights. Today, however, I marveled at Krista's non-questioning interview with Mr. Johnson. When he queried, "What difference does it make whether Mary Magdalene was a prostitute?" I ardently wanted her to respond. The unctuous Mr. Johnson may never wonder, but Krista surely has pondered the difference it would have made to women these past 2000 years if the Church's view of MM and women had been to view them in high esteem with full equality.

Whether married to Christ or not, I am quite certain we would have had a very different history had MM been known to be a knowledgeable, respected and valued member of the movement from the beginning. For starters, maybe there would have been less of an Inquisition, maybe fewer so-called witches would have been burned at the stake, maybe we would have been allowed to vote in this country a couple hundred years before that finally was allowed to happen. I hold the Church responsible for the denigration of women and the low status women have been—and too often still are—relegated to.

I was disappointed with both of Krista's guests for their allegiance to the status quo and with Krista for allowing this to be a bland, academic, and passionless discussion. Surely another guest could have been included who would have brought the discussion to a deeper level—one which I think Christ intended but which the Church Fathers have done everything possible to quell.

Medini Longwell
St. Paul, MN (KNOW, 91.1 FM)

Canon Revision (February 1, 2004)
The sonorous, knowledgeable canon-expert sounded like the monk I counseled with on my religious questions 45 years ago. And Prof. Johnson similarly imploded when mildly tested by the program representative. The revisionary canon efforts underway are right to rebalance their interpretation. Given the likelihood of process oscillation, the gender bias may swing to a female extreme. I recommend you have a talented rep of those women leading that effort and ask them to outline the canon land they aim at.

Bill Lavery
Saline, MI (WUOM, 91.7 FM)

The Legacy of Yeshua (August 22, 2004)
The whole premise of The Da Vinci Code does not take into account that Yeshua (Jesus) was a Torah-observant Jewish rabbi. He never intended to start a new religion and stated so himself. The early believers were all Jewish, including Miriam (Mary) from Magdala. Many times we in the Western world look at what went on in the scriptures as if it happened right here in the United States a scant 100 years ago.

What we see in the writings of the talmidim or apostles has to, out of necessity, be given an Oriental backdrop in which people did not even had last names and whose values were different from ours. In reality the Jewish mind was essentially different from the Roman or Greek mind. Thus the clashing and ensuing Roman persecution of Jews, regardless they followed Yeshua or not. The Gnostic Roman church changed much of the flavor and values of the true early followers of Yeshua thus distorting the view for generations to come. Any work that does not go beyond this distortion will be essentially fiction.

Shoshana Hernandez
Jacksonville, NC

Thanks for an important thought (February 6, 2004)
What a wise and intelligent show this was. I have been interested in this early period since 1973 when I first read the Gnostic gospel of Thomas and found it very powerful and moving. Up to that time I was non-religious but respectful of the faith of others.

It was interesting to read Elaine Pagles first book on the Gnostics and her latest one too, because I was rather sad that this gospel I found so personally important was edited out of the New Testament. I have been interested in understanding what factors were at work in that process.

Prof. Johnson's remark on how little the Magdalene?s status matters to the living faith of individuals was a very powerful remark. It has given me much to contemplate. It put things in a new perspective for me helping to distinguish between cultural and religious issues; or at least recognize that as a possible distinction...well I am still working on it. Thank you!

Anthony Bates
Alexandria, VA (WETA, 90.9 FM)

Existence of Other Texts (February 4, 2004)
My question concerns the omission of some early christian texts from the bible by the church fathers. How do we know that the early church fathers, from other than a standpoint of faith, were aware of the existence of all of the texts?

Dewayne Imsand
Mobile, AL (Listens to SOF OnDemand)

An Alternative, Yet Complimentary Christian Path (February 4, 2004)
While I enjoyed your program on the issues highlighted in Da Vinci Code, I found that it missed some important points. Let me begin by noting that on your program, Luke Timothy Johnson?s position seems to start with an a priori assumption that the ?building of community? is the central theme in the choosing of the canonical texts. While I agree that to build a community that developing commonly agreed on texts is critical to a Christian community based on faith, this suggests that the message of Jesus was directed to a single audience. Yet Jesus seems to have spoken to two different audiences who would be counted as his followers. To the general follower he taught with parables. Yet to his disciples he gave some form of ?secret? teaching (Mark 4:11). That this teaching is not recorded in detail within the canon is to be expected, since that message does not serve the ?community? that the canonical books support.

However, there are the writings of various Christian saints where one can find clues to this other path. This is a path that embraces Christ?s directives that the ?kingdom of heaven is within you? and ?be perfect as your Father in Heaven is perfect?. Christ?s directives suggests that ones righteousness must exceed the Pharisees and of those who publicly say ?Lord, Lord? and who pray in public. Further, Jesus tells his followers that they must learn to ?pray in secret?, to ?be still and know that I am God?. Thus, this is an alternative path of inner purification and is therefore a more inward oriented path. In the Ladder of Divine Ascent, Saint John Climacus writes that ?the real servants of Christ, using the help of spiritual fathers and also their own self-understanding, will make every effort to select a place, a way of life, an abode, and the exercises that suit them. Community life is not for everyone; the solitary life is not for everyone; let each seek out the most appropriate way?. (John Climacus, Divine Ladder Step 1 pg 79). Saint John of the Cross notes in the prologue to the Ascent of Mount Carmel that one must find a father to guide you, but that ?not all spiritual directors have the knowledge required to lead those on the inner path. Some spiritual directors are likely to be a hindrance and a harm rather than a help to these souls that journey on this road. Such directors have neither enlightenment nor experience in these ways?. While these writings are clearly not directed toward the general Christian public, they do suggest a second and complimentary path that, while not suitable for most Christians, is suitable for some followers of Christ.

In regard to developing the early canonical Gospels, it also seems that there is some level of posturing between them, as if they are jostling for position and authority. The Gospel of John in chapter 20 speaks of the ?doubting Thomas? who lacks faith in his Savior and blesses those of faith. It is important to note that faith is central to the community of Christianity. The point of the ?doubting Thomas? statement seems to be an attempt to subvert the position of Thomas, who presented a different point of view, similar in some ways to those of St. John of the Cross and St. John Climicus in that there is another way of following Jesus. In a similar way you discussed on your program other places where the cannon of the Bible and its interpretation have been changed over time to suit the needs of the day. You discussed examples of both in Pope Gregory I sermon in 591 that inappropriately declared Mary Magdalene to be a prostitute, as well as the altering of the Bible in changing the translation of the name of the disciple Junia to the masculine Junias in order to eliminate the possibility that there could be a female disciple of Christ. As a result, it should be no small wonder why the conspiracy theory in the Da Vinci Code is appealing to so many. In fact, in one public lecture/discussion of the Da Vinci Code that I heard in a Christian church I have found the church speaker to basically be delivering a sermon attacking alternative perspectives on Christian belief via the novel of the Da Vinci Code. It should be no surprise that the response from the majority in the audience did not tend to side with the ?party line?.

Many Christians are grappling with the issues raised by the Jesus Seminar, Elaine Pagels and others and are looking for a way to truly deepen their spiritual life. Why not consider and discuss that both Jesus as well as some of the Christian saints recognized a second and more inward path to Christianity that was not necessarily in conflict with that of the general community?s needs. It seems that Luke Timothy Johnson?s note that approximately ?half? of others teaching in the seminaries agreed with some degree of these ?alternative? ideas about Jesus and his message confirms that this is a discussion that can benefit many. I hope that you will consider having a true discussion of the real conversations that are going on within the Christian community. Most often, your show has been about finding how our common search for the divine can enrich us all. This conversation regarding the different messages of Jesus can enrich us in the same way.

Scott Wolfgram
Chicago, IL (WBEZ, 91.5 FM)

Response to the canonical apologist (February 1, 2004)
While I appreciated the willingness of your station to offer a discussion by several experts in early Christianity and to post copies of the non-canonical gospels, I felt the theologian from Emory University was more interested in doing damage control for mainstream churches than to represent fairly the Nag Hammadi Gospels in their own terms. When he says that Sophia represents human error, he completely misreads the spiritual message of the "Pistis Sophia," which is a Gnostic paradigm for redemption from the false "light" of the ego and intellect, which can distract the soul from its higher calling. The Gnostic Gospels are for intuitive people with an aptitude for metaphor and symbol and not for folks interested in pat answers and cradle-to-grave security blankets.

If you do another program on the Gnostic Gospels, I hope that you will interview people with knowledge of them, such as Elaine Pagels, June Singer (author of The Marriage of Heaven and Hell and A Gnostic Book of Hours, or Stephan Hoeller of the Gnostic Society of Los Angeles, author of Gnosticism: New Light on the Ancient Tradition of Inner Knowing - Web site www.gnosis.org. Thanks for a provocative discussion of the canonical and non-canonical gospels and of Mary Magdalene.

Virginia Barrett
Cypress, CA (KPCC, 89.3 FM)

Inclusion & Exclusion of Books in the New Testament (February 1, 2004)
Far more important, I believe, in the era of 200 - 400 C.E. was whether a book conformed to and supported the "winning," and eventually orthodox, theological understanding of Jesus. That is, Jesus as God's divine son who has himself in obedience to the Father as a sacrifice for human sin (and sins).

I agree that the four accepted Gospels present a rich array of diverse images of Jesus. Yet, what they have in common is the affirmation of Jesus' death as a blood sacrifice and his resurrection as his victory over death. Thus, inclusion and exclusion was about deciding on orthodoxy, as a "theologically correct" understanding of Jesus that put the institution of the Church in control though the new priestly function of the sacrament of his body and blood though which people have access to salvation.

In sum, I think it's important for Christians today to understand that the early Church was much more diverse than we might have thought and that the view that came to be orthodox was not the only option, but the option that won out. Today, we face the same fundamental questions: Who is Jesus? What does it mean to follow him? In wrestling with the questions today, we should be open to understanding the answers that all early communities reached.

David Aquilina
Minneapolis, MN (KNOW, 91.1 FM)

Non-Canonical was the Da Vinci Code of Early Christians (February 1, 2004)
Luke Timothy made it clear. Jesus Christ through the Canonical New Testament called for radical obedience to God and radical obedience to one's fellow man. Period.

In an age of today with so many false gods and focus on radical obedience to oneself, it is only natural that people would search for non-canonical "everythings" to get away from that fundamental fact of what Christ preached. This would have to include feverishly trying to shape Christ into anything but the Son of God and thus the platform from which he spoke.

What are the non-canonicals and their relevance? Simple. None. People back then as well as people now—what Christ said needed to be rationalized to their pagan/false gods and the focus on themselves. We seem to believe those types didn't exist 2000 years ago. Those were the Da Vinci Codes of long ago. Being in the End Times we look to the Canonical of Matt:24 on the Final Days. "Take heed that no one deceives you".

I was so glad to see Saint Andrew mentioned in one of the non-canonicals as saying "these ideas are strange." As the one who first introduced Jesus Christ as the Messiah to all the rest, who was martyred for His name and my beloved namesake—I echo his thoughts by saying today "these ideas are strange" and should be discarded along with all the other "Da Vinci Codes" as worthless.

Andy Boemi
Chicago, IL (WBEZ, 91.5 FM)

A set canon gives me the freedom to interpret (February 1, 2004)
I am one of those Christians who grew up with no idea that other books existed outside of the canon. I was oblivious to the fact that people, men, sat down and made some decisions about what was in and what was out. My vision of the Bible was that it just showed up as the direct word of God and it was my job to obey what it had to say. When things made sense I just accepted it and when things did not make sense then I would start looking at context.

As an adult, the only time I read the Bible now is in the spirit of picking a fight with it, but listening to the program this morning reminded me of being at home with my parents discussing the Bible, disagreeing with the Bible, questioning the Bible, and I was free to do that because I had something static to debate and engage with. Now, no longer accepting the Bible as the yardstick and believing pretty much anything goes I find myself rudderless. I enjoyed the program because it allowed me to reconsider the value of having a ruler to measure things by and that actually frees me to interpret rather keeps me bound to a regimented idea.

Laverne Shaw-Bailey
Philadelphia, PA (WHYY 91.0-FM)

The Da Vinci Code and Constantine (January 31, 2004)
In the book by Dan Brown, there is an interesting point about Constantine deciding that Christianity had to embrace all other religions in order for it to survive. As a result, Christianity incorporated pagan culture and nature worship into its themes and celebrations. Was this really a decisive and deliberate move by Constantine in order to create a sense of acceptance and peace instead of religious hostility? I even look at my Christmas tree and wonder if that is part of Christianity embracing animism. Bottom line—was Constantine a Christian believer or just a smart politician?

Erika Vickerman
Minnetonka, MN (KNOW 91.1-FM)

Disappointed in Dr. Johnson (January 30, 2004)
My wife and I sat down eagerly to listen to the program this bitter cold evening. She had just read The Da Vinci Code and I, Beyond Belief [by Elaine Pagels]. While much of the discussion was interesting and enlightening it was overshadowed by one of your guest's arrogant and condescending manner. I have been invigorated to read about some of the ideas about Jesus recorded in other gospels. I can appreciate your guest's learned disdain for some very far-fetched "facts" in these texts, but some of us who have felt alienated by the rigidity of the canon find these broader understandings of God's light and source of power liberating. I agree with the assertion that we should read the original text, and I will do so. I just wish this particular expert hadn't been so sure of the correctness just as the early father's of the church were as they arbitrarily selected the acceptable and the "too mystical" texts that we were to live our lives by. I listen to the program regularly and am inspired by the usual high quality of thought and discourse.

Charlie Greenman
Minnetonka, MN (KNOW, 91.1 FM)

Balanced (February 16, 2004)
In response to seeing so many letters of opposition to Prof. Luke Timothy Johnson posted to your reflections page, I had to express my opposition to the opposition. I must say that I thought hearing Luke Timothy Johnson was both refreshing and stimulating. He may be regarded as a Christian apologist by some, but so be it. His view that we are now revisiting the second century, and in particular, the Gnostic tradition, exemplifies all that is individualistic and self-aggrandizing about our spiritual culture. We are indeed a consumer-driven society with quick fixes and a yearning for our own enlightenment of perfection.

What is so novel and encouraging about the canonical NT texts is that they are extremely radical, as Johnson points out, in that they inform us of what community and sense of fellowship is really about. Furthermore, they are the theological workings of those who have experienced an intimacy with God through Jesus Christ. The ekklesia or community of that which is 'called out,' is the very core of Christian experience.

Sadly, for those uninformed readers of The Da Vinci Code who take the book as fact, or perhaps as their 'gospel,' are being taken down the primrose path. But then again, in a culture that thrives on sensationalism and sexism, I'm not too surprised. There is danger in mixing some fact with a great deal of fiction, which is what Dan Brown has tried to do. I am certainly all for the reading of non-canonical texts such as the Gospel of Thomas and Gospel of Mary for I believe they inform us of how early Christian thought struggled with its identity as well as its hierarchy. Furthermore I agree that having Mary Magdalene as a wife of Jesus is not helpful in negating or reconciling her being a prostitute. I suspect neither persona is accurate.

I am encouraged by Johnson who suggests that we work with the canonical texts as they are handed to us, both ontologically and functionally. Your input and inquiries with both speakers were excellent.

Jonathan Nidock
Philadelphia, PA (WHYY, 91.0 FM)

Hyperindividualism in a Search for God (February 5, 2004)
My guess is that there is a public sense of something missing from traditional religious teachings as well as a suspicion of the intentions of some established organizations. I think people may be wondering if the mainstream religions are more interested in maintaining themselves as a viable/profitable organization than in serving their members in a search for something that is felt as missing but so often goes undefined. Perhaps people are longing for a deeper, more personal, and heartfelt connection with God. Searching can be a difficult process and lead in many directions before bearing fruit. It seems The Da Vinci Code has struck a nerve for many who are on such a search.

What I have just described is quite true for myself. Now, at age 52 and free of many of the selfish impulses of my youth, I find myself indulging in the 'hyper-individualism' which worries Mr. Johnson so much. Following my own intuition or, responding to that which resonates in me, has been a personally enrichening and rewarding experience that I would recommend to anyone with an honest, loving heart.

Richard Hughson
Rochester, NY (Listens to SOF OnDemand)

Early Church, Mary Magdalene (February 1, 2004)
Speaking of Faith broadcasts become increasingly, and disturbingly, more and more elitist in the way Krista Tippet leads the discussions and by whom she chooses to engage in a discourse. Luke T Johnson really exemplified this perspective, claiming that "we" the scholars, scientists, archaeologists, etc. and Tippett "we the seminary trained" have knowledge about fact and fiction while them, the "Barnes and Noble" crowd can't make the distinction, hence can never be truly insightful regarding truth, faith and spirituality.

In Matthew 11:25 Jesus said: "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants: yes, Father, for such was your gracious will." Why not bring in "infants," untrained believers and thinkers, into the discussions? The terribly opinionated "we" (the scholarly experts) and "them," "the populous," might be shattered altogether when speaking of faith.

Margrit Zinggeler
Ypsilanti, MI (WUOM 91.7 FM)

Program Perceptions (February 19, 2004)
Your reader Margrit Zinggeler reflects many of my own perceptions, but I'd like to add a comment. Dr. Johnson claimed that many in the academy (read: liberals) subscribe to and so advance fantastical theories such as those expounded in The Da Vinci Code.

I've read The Da Vinci Code and the book upon which it is based: Holy Blood, Holy Grail. As a liberal, feminist academic may I just say that poor scholarship under any guise remains poor scholarship, and that the "evidence" provided in Holy Blood, Holy Grail is at best laughable.

The ability to read and write critically, to recognize fiction when one sees it, is what liberal academics hope to pass on to their students—who will late form what Dr. Johnson dismisses as the Barnes and Noble crowd.

Cindy Bowers
Kennesaw, GA (WABE, 90.9 FM)

Investigate my foot (February 3, 2004)
Your program was great but a bit misnamed in that nothing about Da Vinci is found to be coded or deciphered. I had read the book and was disappointed that it was like a 007 movie, very very fictional. The arguments about what belongs in the various canons are for folks with a lot more time than I have.

Since the bottom line in this religious literature is often that it is the word of God, it is amazing that it is so confused. Your program is very entertaining and is my time saving way to hear of the latest twists on religions. Thanks for your work.

Thomas Lenzmeier
Birmingham, MI (WUOM, 91.7 FM)

Oy! (February 4, 2004)
I was very disappointed at your choice of Luke T. Johnson on last week's show regarding The Da Vinci Code. I had hoped for a more balanced presentation instead of a standard Christian apologist. I have to assume that's why you picked him. In keeping with the broader perspective usually offered by NPR, it would have been nice to have Karen King or Elaine Pagels on as well. We've heard Johnson's point-of-view for over 1000 years, same old stuff, same circle-the-wagons defense characteristic of the international church. Don't you think it's been defended enough and that another side deserves an equal hearing?

Henry Galganowicz
Philadelphia, PA (WHYY 91.0-FM)

My Applause (February 5, 2004)
Recently read the book [The Da Vinci Code] and loved it, but had my doubts as to its content. But after hearing your show last week, I felt enlightened. Thanks for such great programming.

Carma Henderson
Ann Arbor, MI (WUOM 91.7-FM)

Credibility of Authors Presented by the Media (February 1, 2004)
I enjoyed hearing the thoughts and beliefs of Luke Timothy Johnson. I was glad to hear that I was in-tune with his beliefs. At times it is depressing to think about how the media puts so much credibility on what writers claim as the truth without having any backup.

Catherine Cardie
Warminster, PA (WHYY, 91.0 FM)

Looking for God in All the Right Places (January 31, 2004)
Thirty-three years ago I graduated from Trinity College, Hartford with a BA in religion. I am a Jew and was fortunate to receive a wonderful exposure to the Hebrew Bible and the New Testament. The more I have read on the subjects of the early Christian church and and the Jewish beliefs that emerged from the same period, the soul and resurrection for example, the more similarities I see.

The popularity of The Da Vinci Code reflects a drive to find an unconditionally loving Jesus, unlike the angry god so many people knew from youth. Perhaps in the early 21st century we are all looking for comfort in these difficult times in such a way that something or someone will love us in spite of our humanity.

Robert Benjamin
Livingston, NJ (WNYC, 820 AM)

Defending the Status Quo (January 31, 2004)
I was disappointed in the program. The speakers defended the status quo for reasons of tradition and subjective belief, which is fine, except that they criticized liberal interpretations as subjective and based on speculation. It is not difficult to conclude the foundations of much of the traditional belief is also speculative.

All that aside, The Da Vinci Code focused on the political aspect of church history. These scholars completely avoided the political discussion, and the commentator let them do so. The church had huge political power for centuries; if in fact it acted as a government in much of the world. It is those aspects of church power that color interpretation and tradition more than the theology itself. The Da Vinci Code is built around that reality, and your program did not touch that aspect of historical truth. You could have done better.

I enjoyed your treatment of religion and democracy.

Steve Voiles
Minneapolis, MN (KNOW, 91.1 FM)