We Can Do Hard Things with Glennon Doyle - Women’s Voices So Dangerous They Buried Them: Meggan Watterson

Episode Date: November 25, 2025

Did you know that gospels of women leaders were in the Bible — and then in the Fourth Century, they were literally torn out of all Bibles and destroyed??? Except a few of them were buried and discovered a thousand years later.   This conversation is about those stories … and why they are so powerful – and so dangerous to power – that they were almost erased forever. If you’ve ever felt like something is missing from the stories you were given about God, the Bible, or your own worth—you’re right.  The stories of women’s lives, hearts, and desires have been stolen from us. Now, the brilliant feminist theologian Meggan Watterson is here to help us reclaim them – and it changes everything we know about connecting to ourselves, to faith, and to our own power.  Join us now.  About Meggan:  Meggan Watterson is a Harvard-trained feminist theologian and the Wall Street Journal bestselling author of Mary Magdalene Revealed. Meggan’s most recent book, The Girl Who Baptized Herself, is about the first century saint Thecla, and how the scripture that contains her story reads like a manual for defying the patriarchy, and following the voice of our own soul. Follow We Can Do Hard Things on: Youtube — @wecandohardthingsshow   Instagram — @wecandohardthingsTikTok — @wecandohardthingshow

Well, Pod Squad, when we were dreaming up this season, we can do hard things, this conversation that we're about to share with you was one of the most important tent poles to us of this entire season. We knew in our bones that you needed to hear this conversation, and I think it just blew every expectation that I had for it out of the water. I feel changed. If you've ever felt like something is missing that you can't quite identify you are right and during this conversation you're going to find out what was missing and how to reclaim it and change your life with it I know that there are many like women theologians of this world but there is something about this conversation that was really important in this moment of my life to hear from a woman

about theology, about Christianity, about power, empire. I just, I cannot, I cannot tell you how much that changed me. Yeah. I think this is the conversation we need right now. I stand by that, listen, and you can tell us what you think. So there's only one person who could have a conversation this world and life changing with us in this moment about this topic, and that is Megan Watterson. Megan Watterson is a Harvard-trained feminist theologian and the best-selling author of Mary Magdalene Revealed. Megan's most recent book, The Girl Who Baptized Herself, is about the first century St. Thetla and how the scripture that contains her story reads like a manual for defying the patriarchy and following the voice of our own soul. Buckle up, Pod Squad.

Let's go. So Megan Waterson, so we were talking this morning, when we are planning a season of this show, we actually plan it pretty carefully and we have this idea that each episode will kind of speak to the last and speak to people where they are and sort of be helpful, whether that's in a comforting, helpful way. or a challenging, helpful way because both are equally important. Both? Yes. We don't want to make people too comfortable and we don't want to make people too challenge. Just both.

And one of the, sort of like a book, like when you're writing a book and you want each chapter to kind of stand alone and speak to a moment and then all flow together. And when we were planning this season, this episode, this conversation with you, you was just a like a tent pole. For many reasons, one, I just think you're magic. I can't imagine

anyone who's been preparing for a moment better than you in terms of your work finding and insisting upon getting voices of people who have been silenced throughout time, in particular women to the people. And I want you to explain that in a second, but I just want the pod squad to hear before we begin that Megan's life work has largely been about finding gospels written by and about women who were purposefully left out or cut out of biblical scripture by governments who wanted to ensure that people started conflating empire with religion and did not want any gospel or information in scripture that would cause people to not fall in line with empire.

Right. Okay. So, Pod Squad, if you're picking up what we're laying down, It's important that you listen to this conversation, not as a study about the past, but a study about the present. We are in a time where voices, important voices, voices, voices from the margins, voices of women, all kinds of voices are being erased, taken out of museums, suppressed, and that is a tactic as old as time. Okay, in fact, it happened in the creation of the bestselling book of all time. the Bible. So Megan Waterson, introduce yourself however the hell you introduce yourself these days. I don't, I'm fascinated to hear. And tell us about your work and why it matters. And tell us about

how this Bible was created. Let me start by describing the divine feminine, which I think is important. It's the images and the stories, the voices of the embodiment of the divine in the female form. And that's throughout the world religions and all throughout time. So, you know, stories of the goddess Inana, which date all the way back to 4,000 BC, or the goddess Kali in Hinduism, the female Buddha, Vajra Jogini, within Buddhism. all of these images and stories of what the divine is according to the female form. And it's also, of course, the female mystics and theologians and saints all throughout world religion. It is also, the divine feminine is the spiritual practice of going inward in contemplative prayer or meditation and connecting to the divine from within the body, no matter who we are.

The impact of that erasure is so incredibly profound. For me, as a feminist theologian, I like to describe it as a corrective lens. So it's as if by only having mainly the majority of the masculine and the male version of the divine, we are seeing God or love or the divine like a cyclops and the divine feminine allows for this corrective lens right for the collective other eye to open so we can see the divine more fully so for example within the Christian tradition we can take the example of Mary Magdalene so the first the erasure of her gospel which began to happen in the fourth century when a whole group of scriptures were labeled apocryphal by the

empire under constantine a group of male bishops decided that the gospel of mary was apocryphal which that word means of doubtful authenticity so her teachings in her gospel is labeled in the fourth century as of doubtful authenticity, and then by the sixth century within the church that's forming, which is deifying the patriarchy, right, from the fourth century onward, by the sixth century, Mary Magdalene is labeled the penitent prostitute. So she goes from being a spiritual leader within the early Christ movement before the fourth century to being the penitent prostitute within the Christianity forming under Constantine. And so her position as a spiritual leader is then pulled into question and the justification for the exclusive male succession of

divine authority going all the way back to Christ is then solidified by this detrimental decree of Mary Magdalene as the penitin prostitute. The other side of that, of course, is also that the teachings that our gospel contains, which is like a roadmap to us being able to hear that voice of the divine within us, that aspect of what it means to be human for all of us then, even if we in meditation or through our own contemplative prayer or whatever our practice is, if we encounter the voice of love, if we encounter what we understand directly within us as this voice of truth or voice of love, we doubt it. We question its authenticity. right so we are impacted then we internalize that impact of silencing the female and feminine presence of the

divine we internalize that then by silencing our own truth and understanding of what the divine is from within us okay just listen to you talk for hours oh my gosh okay so if you are a woman anywhere throughout history and you have witnessed life and love and experience and told about it and have been dismissed using any kind of word apocryphal i guess was the word before now there's let's just narcissists neurotic the slut shame the horror the prostitute or crazy just crazy usually works but what megan is saying please hear is that when that happens to a woman it is a message that then radiates to every woman who hears it to also silence herself to also this is the internalized misogyny and self-silencing that comes when we watch woman after woman

after woman be dismissed and silenced can i just just just so i understand from like a lay person perspective of like 101 bible stuff to tell me if i'm understanding what you're saying so like jesus comes has the whole thing it is threatening to the empire so the empire kills him then that everyone wrote the stories mary magdalen's stories were as old as the rest of the stories that are currently in our bible they're not like new additions they're as old as that then in the fourth century constantine is like hey lots of people following this. I might want to co-opt it instead of being against the empire to be for the empire. So I am going to take out the parts that are not good for me, not aligned with the power authority I'm trying

to make through the empire. So Mary's gospel is threatening because, A, it shows that she was an original leader. That messes up our narrative. We have to get rid of that. And B, because it says look inward. We don't want anyone looking inward. We want them looking to us for power. hour. So they go and literally take these out of the Bible, like where they take them out, they call them bad, then 200 years later they say, and to further discredit her, she was a whore. But that is all new, the, all of that. Where does it, where does it go? Like where, when they take it out, who witnesses it taking out? Where does it go for the thousands of years in between? Right. Underground.

Literally. It was buried. So there was an edict that went out for all of this scripture that, like the Gospel of Mary, that sets a precedent for female leadership within the earliest form of Christianity, right, that proves that there's a precedent. So not only the Gospel of Mary, but also the Acts of Paul and Thakla, because that shows Thakla baptizing herself and being one of the earliest ministers of Christ. So those have to go. But then also the scriptures, that are really giving us those roadmaps and those affirmations of the fact that we can hear the voice of love, the voice of God, the divine directly from within our own heart. Those have to go. So like the Gospel of Philip, the Gospel of Thomas, these are really the story of Christ that didn't

went out, right? It's a story of Christ that is saying power, in its most ultimate form, love exists within every single one of us, and no one can deny us access to it, no matter who we are. And that was threatening, of course, to the emperor and to the empire, because that decentralized power, right? Power belonged then to these small bands, these groups of the earliest Christians who mostly comprised those who were the most oppressed. So when that Edict went out. Gratefully, there were these rebellious monks who refused to destroy the scripture, and they literally buried the scripture in urns in the Egyptian desert. Or some of them, like the Gospel of Mary, was also found in urns, in caves. So, I mean, just the symbolism and the

metaphor here is so exquisite on another level, because it's like that information was also buried within us it it it we because because what what I want to make clear is that I don't think we have ever lost this information because this information is ultimately access from within us yes so we don't actually even need that scripture it's phenomenal that we have it now it was found for the most part after 1945 after World War II at Nag Hammadi in a treasure truck of many of these scriptures were uncovered, but the Gospel of Mary wasn't there in that discovery. It was found in several different places along the Nile.

Her scripture was found. And this, I mean, to have three versions of the Gospel of Mary from the first and second century tells us this was like a New York Times bestseller. This was something that was really popular for that to have survived from it. antiquity and for those monks to defy the decree, you know, for them to be destroyed, meant that there were those who really considered this information sacred and refused to destroy it.

Based on your understanding of Mary Magdalene and who she was, can you just tell us, give us a Mary Magdalene for dummies from your perspective for anyone who may not be familiar with her life and story? If we take her scripture seriously, which is what I do, and we read it as an example of what this earlier communities of Christianity before it became a patriarchal tradition from the 4th century onward. If we look at her scripture and take it seriously, it's really a metaphysical map to how we can get past, the egoic layers that confuse and derail us from being able to have clarity within

ourself and really know what love is, the presence of love is. So Mary and her gospel, my favorite part of her gospel is that, well, there's so many, but let me first say, so Peter asked Mary at the beginning of her gospel, he calls her sister, which that's indicating to us the kind of community. these earlier Christians were trying to practice, women and girls had no rights. They were considered property in the first century. So the male body was the only body that was considered whole. Like one in itself was the male body in the Roman Empire. So for Peter, a male to refer to Mary as his sister is really indicating this radical equality that they're practicing, that they are

considering each other family, that they're taking care of one another. So Peter calls her sister and he says, we know the Savior loved you more than all other women. And tell us the words that you know that we don't because we haven't heard them. And then Mary says, I will teach you about what has been hidden from you. And she goes into this explanation of a vision she has of Christ, which is my favorite. This is chapter 7. So Christ comes to her in a vision. And she says, she asked Christ, how is it that I'm able to perceive you, right? Like, is it with the soul or with the spirit? And Christ first says to her,

Blessed are you for not wavering it seeing me? For where the mind is, there is the treasure. Now, the reason why this is so exciting, you can see the theological geek in me, get excited, but this is so exciting. I really spent all of seminary with that word mind. which doesn't mean mind in the modern sense of it. That word mind, where the mind is, there is the treasure.

This is what Christ is saying to Mary. That word, N-O-U-S-N-O-U-S, news from the Greek, actually means the spiritual eye of the heart. So where that vision is, that clarity, that spiritual eye of the heart, there is the treasure. And he is saying, bless her to you for not wavering it, seeing me, because she believes in this vision she's having. side of herself, right? So it's sort of indicating that there are those that might receive a

vision within them or have some direct idea of love, presence of love within them, but then they doubt it. They question it. They think it's apocryphal, of doubtful, like how ironic is that is the most beautiful thing about her. She doesn't doubt herself and then she's deemed doubtful. Yeah. Exactly. Exactly. So she doesn't doubt it. And then she, she, and this is what I love her for. Like, she's not afraid to roll down the window and ask for directions. She's like, she's like, how is it that I'm able to see you? You know, like from what aperture? Like, what aspect of me is able to perceive this vision of you from within my heart?

And that's when Christ says it is neither with the soul nor the spirit, but the mind. So he repeats mine twice in that chapter seven, but the mind that exists between the two. And we know that word for mind is new, spiritual eye of the heart. or the Trappist monk Thomas Merton, he described the new as a diamond blazing with the invisible light of heaven. So this is Christ giving Mary these explicit directions on how we can perceive the divine directly from within us. Now, in each of those three versions that we have of the Gospel of Mary, the next four pages are missing. So Christ's full answer to how we're able to perceive this vision, which is like the most tremendous question.

and the most powerful answer we could live into is missing. It begins again with this whole description of the powers, which I think for those of us who have studied her gospel, it's really indicating that it's important to somehow clarify, right, distinguish between what's ego and what's soul. And that's really emphasizing that. But so Mary is someone within the earliest form, of the church that Christ gave secret teachings to with how to receive a vision of him from within

him before he passed. And I feel deeply that it was intentional that he give these teachings to a woman for the very reasons that I opened with about the divine feminine, because not only is this a female who's receiving these teachings, but she is, she has perfected, mastered this capacity to be able to see from within her own heart, to receive what's true for her from within her. So she's embodied those teachings fully. And then, of course, we know from the scriptures that weren't taken out of the New Testament, we know that she was the one that he rose to, right? Like, that wasn't, for me, that she was at the empty tomb. That wasn't a right place, right time situation. That wasn't, like, an accident. That was because she was the one

who could see him, right? She was the one who could perceive him. So, we're always taught the gospels or the, all of these stories, like they're a movie. Like, this is what happened, and then he showed up, and then the, blah, and it's all like a bunch of plot, like action, story-driven. but when we're talking about Mary perceiving Jesus or God and saying how am I perceiving you it is very likely that this is not Mary running into Jesus at 7-11 and going I see you I'm perceiving you it very much more could look like a woman now sitting in her home and feeling an inner knowing nudging or a voice or a pull in one way or a pull in one way or another, a woman just sitting on her couch or in the kitchen or in her work and just

feeling something and saying, is that real? Like, is, is this? And then I'm thinking about, when you're talking about Jesus, teaching Mary how to perceive him, really to prepare her for separation through death, likely, I'm thinking about my friends, Andrea and Meg, and how before Andrea died. allegedly. Meg and Andrea talked to each other over and over again about how Meg would perceive Andrea after they were quote unquote separated by death. That this experience, because I've always thought Jesus is God, 100%, I am like, I worship the guy, okay, in the way

that everyone is God. There is something about these enlightened beings who were not different than we are but we're able to perceive in a way that we cannot yet because of the ego their oneness with the divine that is exactly the same as our oneness with the divine and so to me Jesus and Mary are like Andrea and Meg right now just like trusting the mind the spiritual mind through connection go ahead right and it's the embodiment of the truth that love never dies Love never ends. Love is that bridge between this world and whatever might be next. And it's that moment when Mary perceives Christ and Christ's, the first word he says when he resurrects is Mary, is her name. To me, that moment is the affirmation of the embodiment of

his teachings in her because she's able to perceive him. And it's the model for us of the power of human love, right? That it never ends and that it's this bridge between us and that we all have access to that. And now it's time to thank the companies who allow you to listen to We Can Do Hard Things for free. Life never stops moving. And with Zell, neither do you. Whether you're helping on a friend sending a little love home or chipping in last minute, Zell lets money land right into their bank account so you can stay connected in real time. Right. And I am one of the only members of my huge family that doesn't live in my hometown. So it's hard sometimes because I have so many nieces and nephews I love so much. Even though I can't always be

with them on their special moments or days, I am always thinking of them. So for me to be able to send them money with Zelle to let them know I am thinking of them and I love them and I'm going to celebrate with them for the good times and the bad times, maybe send people. some money, take their buddy to a game, or maybe go to a show. Pretty much anything. It lets me feel a part of their everyday lives. It's so true. And I remember during my surgery, a time when someone saying, what do you need? Just felt like something else I needed to think about and decide. And I didn't know what we wanted to eat next Tuesday. And I certainly didn't want to add that to my list of things I needed to think about. And so at those times, receiving money with Zell from my

friends for meals was the best gift they could give us because it made every day a little less stressful. Yeah. So if you want to help someone, then instead of asking them to do the work to tell you what they need, send them the help so they can just get what they need. From paying back to showing up, Zell helps you support the people you care about. When it counts, send money with Zell. I just want to go straight to something that I bet gets you in so much trouble. What does there is no such thing as sin mean? At the beginning of Mary's gospel, Christ is instructing the disciples. And one of the questions that Peter asked is about sin.

And Christ begins by saying there is no such thing as sin. Christ goes on to explain that it's our misunderstanding of identifying with the ego like so identifying with some aspect of the ego that we forget that we're also a soul. So that sin is not original. It is not intrinsic. It's not in our bones. It does not go back to the story of Eve. Sin is this missing the mark, right?

It's misunderstanding the ego for the soul. What is the ego? When you say the ego, what is it that you mean? What are we misunderstanding ourselves to be and who are we really? We're love. You know, cut to the end right there. We're love. In the Gospel of Mary, which I absolutely love and appreciate, it's sort of like the delineation of the seven powers within the Gospel of Mary is so helpful for me. As a human being, I them like the ingredients label, you know, on food. It's like, this is what it means when you have a body, when you are human. What it means to be fully human is that you are meant to experience and encounter all of these climates. That's how Mystic and priest Cynthia Bourgeau refers to those seven powers in the Gospel of Mary. She refers to them as climate. So there are these aspects of the ego of the part of us that won't survive death right it's the part of us that's here while we have a body and we're meant to feel them it's not wrong it's not a mistake every time

we are aware for example one of the powers the seventh power is rage so every time we find ourselves in the power of rage it's an opportunity to bring love to where it's never been before, right? So it's this opportunity when we, when we bring our consciousness, because when you're in an egoic state, you're often unconscious that you're in it. It's like a habituated, you move into it and you don't even know you're there. So I'm in this state of rage and the practice, right, the opportunity here is to awaken while in that stage, not to like feel shame and to berate ourselves and it's the opportunity then to actually embody it and listen to it. What does this rage have to tell me?

Like to really feel it and to know why I'm experiencing it. And then before I act to release it, right? Because I don't want to act from the ego. I'm just going to conjure up more egoic responses. I'm just going to, I'm going to perpetuate old patterns if I act from that place. What I want to do is take that climate seriously, really listen to it, because there's a reason why I'm in it, receive that rage as information, and then allow it to release, which that practice goes all the way back to the first century

and really is indicated within the Gospel of Mary, it's referred to as the canotic path. And that's the Greek word for self-release or self-empting love. So it's a love that allows us to let go of those stories that that rage is telling, right? After we've heard it and took it seriously, it's releasing that to allow something more infinite, more expansive, more limitless, the voice of love to return. And then that's when we go to take action is from that place. So in Mary's gospel, what you just discussed, the seven powers, most people will know as the seven deadly sins. So when, you know, Mary is the perceiving master, the eye of the heart, fully embodied, she becomes a whore. Right.

Seven powers. Right. Become seven deadly sins. So how does that happen? I know. And her name is completely, like, the origin of that in her gospel is completely removed. Like, she is, that wisdom is taken. It's then distorted and ascribed to something that's a deadly sin, which is not how it began. And it's co-opted into this idea of why we should feel shame and how this is a part of, to be human is lowly. And that's not how it's originally described.

Which to me feels like a parallel to the she's a whore thing, where it's like if you are going to rely on your body, if you think like the power of yourself comes from your ability to go within and to trust your body, you're a slut. Like that whole, I'm going to put shame on your body and your desires and your feelings. Right. So she was just used as a symbol as an example for the way that the body was scapegoated as well, right? Within that movement of the erasure of the divine feminine, the body is suspect as well. And so we have this erasure of the original source of where this, really it's just instruction and opportunity for what it means. like while we have a body, this is, this is great. The Gospel of Philip says, you must awaken while in this body for everything exists in it,

resurrect in this life, right? So that's a very different understanding of resurrection and of the significance and importance of the body. The body is the soul's chance to be here then in that understanding. But so what happens is there's this a complete erasure and, you know, belittling of Mary and her teachings and the co-opting of the whole seven deadly sins. But then we see, which this is so fascinating for me, right, because I was obsessed with that word new all throughout seminary and divinity school, I was obsessed with it and I followed the thread of it and it took me into this contemplative practice, this ancient practice called

Hessekism. And this practice was essentially, it involved the seven powers. There were eight, but it involved the vices and how to clarify them within the heart and the focus of the Hesikis, which comes from the Greek stillness or silence, right? So the object was to, the goal, was to go inward to focus all of the consciousness into the heart in order to, be in a constant dialogue with the divine from within. And a lot of these mystics, really, you could call them, these contemplative Christians, they referred to this word new. So there's that word, mind, from the Gospel of Mary, after it's been erased,

but they're practicing what the Gospel of Mary is teaching. And they describe it, one of them, St. Isaac of Syria, he says, enter the treasure house, enter your inner treasure house, and you will find the treasure house of heaven. So there's that word treasure from the Gospel of Mary, and there's that word new. And then one of my favorite Hessecus, John Cassian, after he's in Egypt being a Hessekist for a while,

yeah, then he travels to France, and he goes to an area of France that is referred to as the sacred mountain, St. Bone, And he he consecrates this cave in the mountain that legends say Mary Magdalene lived out the last 30 years of her life. So here's a Hessekist bringing these teachings and really honoring Mary Magdalene in a way that she's erased within the formal church. And he, you know, he brings those ideas to the West, to France. And her legend then is that after the crucifixion, after testifying before the court of Tiberius Caesar and then crossing the Mediterranean because she was being persecuted by

the Roman Empire, she went into the caves in the south of France and with the druids who protected her. So that's the sort of circle of her teachings and it's erasure, but also it's hidden preservation as well. I just want to say one thing. Number one, thank you for doing all of the work. Like your ability to learn research and synthesize this information is so important to me personally because I think that I have so much stuff from the church that I'm still like constantly working out number one and two like the joy that you clearly and the passion that you clearly have like it is just like so lovely to see somebody love what they love and it's so obvious so that's it that's all I've got I just I could just literally sit here listen to you

talk about this for the entire day. Thank you. Okay. So this for dummies, if the Gospels that were cut out, Mary Magdalene Gospel, the Gospel of Thomas, I know there were several others, the themes in these Gospels that were most threatening, because I've read everything you've ever written, and I'm what I understand from the most threatening parts of these Gospels that would be threatening to an empire trying to consolidate power and can suppress a group of oppressed people.

That there is no hierarchy, that there is no gender, that there is no rules to closeness to divinity. Right. Number one. Right. Number two, that you can go inward to find God, that God is inside of you. Right. And by the way, this is in the red letter from Jesus too. I mean, Jesus himself said the kingdom of God is not out there.

It's inside of you. Right. That's kind of glossed over. Emphasis on that. And then the other thing I'm hearing you say that I haven't thought about until today is this idea that is so important to power that this life doesn't matter, that you will live, but it will be after you're dead. So it's okay to suffer now. It's okay to not need equality now. It's okay to not need freedom right now.

The best thing you can do is just be quiet and suffer well because your chance of salvation is actually directly tied to half. how well you suffer right now. That is an excellent message for people trying to keep money and power to themselves and not to people. But what I'm hearing you say is that there's an emphasis in these gospels of awaken now, live now. There is no other, like right now is when to come alive. My sister just told me before you came on that the definition of salvation is what? To be made more alive. Now? That's not what I was taught. Say that again. Salvation means? Salvation in its original context meant to be made more alive. Okay. I thought it meant to just stay dead so that after you die, you can be alive. Right. So all the power then in that

is what happens outside of us, right? Rather than us saving ourselves, being, being complicit and having a participation in our own salvation. So are those the main themes and is there anything else? no hierarchy, no gender, everybody's equal, direct connection with God, no middlemen, inward, not outward, to find God, and be alive now, not later. Is there anything else? Well, and that when you can encounter the divine directly from within, you know love, right, from the Greek word nosis, meaning from direct experience. So that way you can identify all that is not love.

you know love, you can't be convinced outside of you by someone, even in a position of, you know, power and authority, you can't be convinced or manipulated that that is love, right? Like if you know love, you're empowered. To me, it's the ultimate form of power, is that knowledge of love. And that proximity to love, that we are love and can be guided by it. The really, the reason I had to become a theologian. I really, really wanted to work directly with children. I wanted to be, I would say my ego really wanted the affirmation that I received by working with children directly. I loved that, right? Like everybody, everybody's like, oh, that's such good work. And, you know, and it did. It felt like that, but I also felt like I was hiding. And for me, the calling

came every single time, I was so enraged, and it was physical, it was visceral. I was so enraged when someone was saying, or using God, using Christ as a justification for their bigotry, you know, whether it was as a little girl when I encountered it in the New Testament and I saw the misogyny, I didn't have the words for it yet, but I broke out into hives, you know, because it was like, I was like, what? How? It's only the father and there's nothing else. And this somehow gives this divine decree for an exclusively male succession of divine authority.

I just, it was, you know, and then when I was working with Navajo children on reservation, I encountered the genocide, you know, that Christianity justified the erasure of a culture, the Christian boarding schools. And it was like nearing a fire, you know, and my rage, I didn't experience rage anywhere else like that in my life. It was this rage that was so ancient. It was like, this is not love. That's, you know, and I didn't have the language yet. I didn't have this scholarship, but I had this visceral knowing, this is not love. And then another moment was at Smith when I was studying world religions because I was still trying to recover from my exposure to the New Testament, right, in the hives.

And so I was studying everything other than Christianity. I was like trying to avoid it. So I was studying the divine feminine in the world religions in college. And there was this man on our campus proselytizing. I called him angry billboard man. You know, he had like all of the scripture that justified his homophobia, like Leviticus 18, you know, it was just all over. And he was calling us sinners and, you know, saying we're going to burn in hell.

And again, it was that same visceral awareness, this knowing that I was actually just as convicted as he was, I just didn't have the scripture that justified my faith, my knowing. It was never presented to me, right? And so that was the hunger. That was the inner knowing for me to then go into seminary, go into divinity school, and find these missing scriptures that do tell a story about Christ that is one of love and is one of being that love now. Like in the Acts of Paul and Thakla, her proximity to Christ absolutely liberates her from any of the patriarchal confines of what it means to be a female. That's why it's so important that we have these stories and we have these voices

because it brings us this story of love, this love story about Christ that didn't win out. Megan, what did Mary Magdalene call God? The good. Just the good. In the Gospel of Mary, I find this so exquisite. In the Gospel of Mary, God is a masculine word for the divine, descriptor of the divine, because there's also the goddess.

But in the Gospel of Mary, it's just good, capital G. The good is also a part of us. So we are a part of the good. We're not separate from it. So good is something that is inherent. It's not something that we have to prove or, you know, perform. Goodness is not performative. Goodness is inherent.

It's innate. So Pod Squad, a while back I told you that my, My daughter convinced me to get the word good tattooed on my arm, and it's a long story. And I woke up and was like, why do I have the word good tattooed on my body? Like, I just wanted my kid to think I was cool, so I went with her and did it. And I told that story, I think, in one of my newsletters, and Megan wrote back to me on the newsletter and said, Mary Mag, you have good on you because the gospel of Mary defines God as good. And I just want to say when I, I have two things tattooed on me.

One is be still and the other is good, okay? And when I think, when I put those together in my body, in Pod Squad, practice this, when I say, be still and know that I am God, I feel like someone is like I'm a soldier. And there's a sergeant and someone is telling me to be still. and that I should trust their direction, regardless of how it makes me feel. Just be still and know that I am God. There's no vibe attached to God, meaning God can be whatever in power says God means. There's nothing attached to it.

Now listen to this. Be still and know that I am good. That's good. There is a mountain, there is a chasm difference in my body when I think about the difference between God saying to me, be still and know that I am God, and saying to me, be still and know that I am good. And in this moment, that's what I need. I need God. God's brand is muddled right now. And I need that a show. that I can trust because the moral arc of justice is like because there is some sort of quality that is running things here right and that that is goodness so that little oh right just makes that can't be hijacked like right the administration right now cannot they can take

God and make it mean anything they want it to but I'm not sure that they can take good yeah they make it need anything they want. That's why they, that's why they chose great. They can't change our perception of it. And I think this is why it's so important to have that both and to have this checks and balances where it's like, yes, okay, we can have a voice of spiritual authority outside of us. And also, we need to not discount that voice of truth and love that we hear within us, right? So that we can know when something is not actually the voice of love for us. And now it's time for our ads. So giving myself a masterclass subscription last year might have been my best idea. Now, instead of doom scrolling at night, I watch experts I love share insider knowledge

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understanding that to be human means to have all of these egoic powers, right? To be fully human is to be an ego, the whole mess of it. And also, it means having a soul. It means being connected to that voice of love that is eternal, that will survive the death of the ego, right? So it's an aspect of us that we can encounter and know now within the body that will survive the body. So we're both. That's what it means to be. That's the totality of that word anthropos is that we're fully human and fully defined. And why it was so radical that idea within the first century is because, again, women were not considered fully human. They were subhuman. They had absolutely no rights and they did not determine what happened to their bodies, much less their

lives. They could not vote. They were not in places of political or spiritual authority. So for these radical band of Christians to be referring to each other and considering each other brothers and sisters and fully human, whether they were male or female, is to say, say that the true human understands that it isn't about the external, you know, no matter our sex or gender or presentation, it's that we are fully human and fully divine. And that's what makes us the true human being. It's not, it's not deciding and delimiting what we can be and become simply because we're male or female. That's not what determines our capacity to be able to be a spiritual leader, simply that, you know, we're male. It's that we have this full understanding

and embodiment of this idea that we're fully human, meaning we have all of these egoic powers, and also we are a soul. And we're doing the work to try to decipher between the two, right? Not perfectly and not permanently. It's not a permanent state. It's something that we're perpetually working on because that's the whole point of being here. That's the whole point. Megan, what do you think in your sweetheart when you lay down at bed in bed, not your theologian talking self, but yourself? What do you think happens after we die? What's your best guess? I think it's the experience, the little sips of it that I've had in this lifetime I would describe as mercy. And mercy to me is this like it can't be contrived right like you can't contrive mercy you can create the conditions

for mercy to arrive the experience of mercy for me is this utter and complete collapse between me and love that distance between me and love it vanishes that's mercy and i think that that's what happens when we're no longer in the body is that there's no distance between us and love, the presence of love. And that presence of love, for me, is what we can experience when we have those moments of just not being so hard on ourselves. Like, you know, we get so caught up in these states of the ego. We get so hard on ourselves.

that we come up with all of these excuses for why we're not worthy of love, right, or why we don't deserve love yet, or what we have to do in order to experience the full presence of love within us. This is not a love that's arriving from outside of us, right? This is like the call is coming from inside the house, right? This is the presence of love that we meet with from within us that no one can keep from us and so mercy is this experience of like suddenly all those egoic stories and ideas all these things that we think we did wrong or or we think proves why we're not worthy of love they just vanish you

know and unfortunately it's usually only for a moment we get like a a brief sip of it this brief moment of like all of the reasons why we think we're not worthy of love they just suddenly disappear and the presence of love is just merged. It's just seeing out through our eyes. You know, we're just, we're one with it. It's just that union with that presence of love. And I think that that's what happens. And I feel like I know that. Yeah. Yes. And that's, and that's where words end, you know. Yes. I know. And mystics in every religion have been saying that. This is not just, this is what mystics. I mean, you're talking and I'm thinking, of the roomy poem. Yeah. Or maybe it was Javis, but that our job is not to search for love,

but just to remove all the obstacles between us and love inside of us right now is exactly what you're talking about. Can you talk to us about Thakla? He is, you've said learning about Thetka changed your life, so I need to know why who she is and why she matters so much right now. The story of Thetla, we find in the Acts of Paul and Thakla, which was among one of those many scriptures that was silence that was hidden in the fourth century and labeled Apocrypha of doubtful authenticity, right? Because this involves a woman who, a girl, who begins really trapped within the circumstances of what it meant to be a female in the first century, which was basically she, her mother was,

who is really the embodiment of the patriarchy, her mother, is forcing her to marry, and she doesn't want to. And by the end of her story, she baptizes herself. So the acts of Paul and Thakla, for me as a theologian, were so, it was so incredibly important to encounter her story because this is a sort of road to

Damascus moment. This is a conversion story we haven't heard before. Many of us who have had any kind of exposure to Christianity, I wasn't raised Christian, but I had all of these experiences of knowing love or knowing Christ that really made me not a pain, but like my mom didn't know what to do with me as a feminist. And so, you know, she had to just sort of put me into a Unitarian church to like answer my questions. And, but it's like what little, and I left, you know, right after having those hives with the New Testament. So I left church really quickly. I only had this really minimal exposure to Christianity. But I had heard of Paul,

especially later as a feminist theologian, because he's attributed with saying in one Timothy, that women should remain silent, right? And that they are not to be teachers. They ought not speak. So that's Paul. And we know his conversion story. Like so many of us have heard his road to Damascus and he falls down and he's blinded. And then he hears the voice of Christ asking him, you know, why are you persecuting me? And then when his vision returns, which I think is so symbolic and powerful after three days and three nights, he understands what Christ is really all about. And so with Dekla, the beginning of her story, she's sitting in this red brick house and she is stuck in a situation that is really contemporary. You know, it's not just first

century. She's stuck in this situation where she has to live a life based on the fact that she's female. All these external expectations of her simply because she's female. She has to marry. She has to become a mother. She has to become a dutiful wife. So she's sitting there by her window in this little red brick house and she overhears the stories of Paul about the beloved that he's making sweet for everyone listening. And Dekla for three days and three nights refuses to move. So she's essentially here using meditation and contemplation as an act of resistance. She's refusing to continue on with her life as she knows it, and she's insisting on going inward and really asking the most important question any of us could ever ask, what is it that I desire, right? External to all of these expectations that have been

pressed upon me and pressed upon me since the moment I'm born simply because I'm female, what do I as a soul in my heart? What is it that I desire for this life? And she goes inward for three days and three nights. And when she emerges, she absolutely leaves this whole previous life that was expected of her and starts moving in the direction of her soul, moving in the direction of how she feels called to live out her life as a minister, which wasn't possible at that time so then what then what happens yeah exactly i'm like and then and then her mom's like to death you go okay so tell that part when everyone around us abandons us and betrays us when everyone is committed to misunderstanding us and we're literally crucified so her mother suggests to the

governor that Thakla be burned at the stake for refusing to become a bride, which was against the law at that time. And Thakla is stripped, which I see as both literal and symbolic, but she's stripped and she has to walk through the crowd. So this whole community that's disowning her, she has to walk through the crowd naked. And this is what's so fascinating is that the scripture says that the governor marveled at the power in her when she walks by naked. Now, the reason why I find that so powerful is that here we have symbolically, metaphorically, an example of what happens when you strip away all of those egoic powers, right? All those identities, all those identities, those reasons why Thecla may have

you know considered herself worthy right within her society as a it's sort of like the crumbs of proximal power that the patriarch was offering her is as a mother as a wife she's refusing all of that she's stripping all of that and she's standing in a power a love within her as she's walking naked toward the pyre because this is the life of her own choosing this is the soul that's guiding her and this is the moment when she's realizing that this is a power that no one can take from her. This is all that's left when we're stripped of all of those reasons why we think we're loved, right? But this is when she's actually being love itself, and the governor marvels at the power in her. Here he is with the one who supposedly has the power, but he's marveling at the power in her because his power can be taken.

and hers cannot. Yes. Just like alpha. Hold on. And then she goes and gets burned at the state? No, just keep going. Go. Preach, Megan Waters says literally.

What happens? You know, this is, for me, this is very much the story of the Phoenix. For those of us who really identify with that, you know, like periods in our life where we go through a trauma, a crisis, you know, something that really pulls into question all of these, all of these identities that have constituted our worth in the world,

right? When they're either pulled from us or when we are betrayed by someone, we go through a fire, you know? And so Fekla, in her story, she climbs upon the fire and she makes the sign of the cross. So that moment is her saying, my faith is triumphed, right? Like my way of seeing and being in the world has triumphed in this moment, despite the external circumstances around me. And what ends up happening is that there's like some sort of torrential storm and downpour lightning, this crazy, and it puts out the fire. And Theclus saved. And when she climbs down from that pyre, she exists now as only the soul that survived it. So now she's living as an example, a model for all of us of what it can be like to move through the world by being guided

from within. And tell about the women in the cinema. She continues to go through trials, you know, throughout her story, which I think is really important for us because, you know, I think we like to think of the spiritual path as like one and done, you know? Like, it would be better that way. like you burned at the stake once and then that's over you have your street cred and then that's it like now you're realized and you don't have to keep doing it over and over again but i just think it's more it's also more realistic like this is just the way it is it's it's that we're constantly tested and we constantly it's really the whole point is that we keep after practicing being able to discern the voice of the soul we have to keep practicing that proximity

between us and love within us, the presence of love within us, so mercy, we have to keep working on that. So Thetla is tested many times, and one of the tests is that she is now following Paul and there in Antioch, and this very powerful politician tries to assault her in the street, just take her as his bride without her consent.

Paul kind of freaks out and washes her hands of her, like, pretends he doesn't know who he is. He's like, I'm out, I'm out, you know, like, this is too, this is too, this is too much for me. So he leaves, and so she, she is in a position multiple times throughout her story where she is called upon to save herself. So she fights off this assault. And in a sweeping example of first century gaslighting, she is then punished for trying to protect herself from this sexual assault. She's punished, she's ordered to be killed in the arena by wild animals and she's paraded through the streets again with the stripping, the nakedness. She's paraded through the streets wearing the word sacrilege. She enters into the arena.

This is really, really, really, really important. In the course of this process, Vecla now finds, because she's been called upon to save herself again and again, to keep solidifying this way of being in the world, right? Of listening to her soul, of being guided from within her. And she meets then at the end of her story

during this last trial, a queen who had recently lost her daughter. And this queen takes her in and protects her. And when Fekla is marched off, you know, into the arena to be, you know, thrown to the wild animals, her new mother, the queen, refuses to be separated from her. She holds her hand. She walks with her. And so in the arena, the queen is separated from, from, from, Thakla and she, you know, at first has this lion, which is really, really important if we look into the context of the first century. The lion represented courage, but it also represented Christ's protection. And courage in the Roman, you know, understanding of courage was a masculine trait. And this is really interesting when we look at the acts of Paul and Thetla and we look at the

kind of trajectory of feckless presentation of herself, she goes from being a girl to really presenting in a masculine way. So claiming her sense of gender and identity by the end of the scripture. She cuts her hair short. She wears the robes more commonly worn by men. She's, and then she's aligned with this masculine understanding and protection of courage. So what's interesting, is that scholars of these first several hundred years of Christianity, what they relate is that these early communities were using gender as a way to challenge the empire. That this really entrenched, embedded idea

that a woman, a girl, a female meant this, this, and this, and had to present in a certain way, and that a man, a masculine meant this, this, and they were challenging that. So men wore their hair long, women cut their hair. hair short. They were really playing with gender within their sense of identity as communities in the first century. So that's really significant that this lion first is defending Thakla, goes out, tries to kill this bear, and then this male lion kills the lioness. And so in a moment of when Fekla is, again, going to be set upon by other wild animals, she goes inward,

she prays and then she notices this pit of water in the arena and this is really phenomenal and controversial because in this moment she decides to baptize herself and she had asked Paul earlier in her scripture to give her the seal of Christ and no trial would touch her she asks him to baptize her but he doesn't right he says that she's not ready yet. And so now she understands that that is actually something, that spiritual authority is something that she can claim from within. And so she with that water says, in the name of Jesus Christ, I baptize myself.

And then it's like the women in the arena in that moment, they recognize what's going on. It's like they awake from their stupor. And they understand that all of, along, this is about so much more than just Thakla, right? That this is about the ways that they have been participating in their own oppression by not standing with her and fighting for her. So in that moment, the scripture says, and the women all cried out in a loud voice as if from one mouth. So they participate in Thetla's efforts to save herself. They're super scrappy, which is what I love.

they grab whatever they happen to have on them rose petal cardam and nard they throw it into the arena and they lull the wild animals to sleep so there is this formula here in this scripture from the first century a playbook for us now that when we unify together right no amount of powerlessness is without power once unified really and that's and that's and that's And that's her story. And that's her. And the fact that it exists, okay? The fact that she baptizes herself.

And then later, a little bit later, she goes back to her hometown. And Paul's like, you know, he gives her this commission to go and preach the word of God, which really she's not really asking for it anymore. She's already acting on it. She's already doing it. But he gives her that formal commission. And the reason why this is so significant is that even to this day, female priests and ministers aren't validated because it's said that there isn't a precedent for female leadership within the church.

And the fact is that there is. It's right here in this scripture. It's just that the scripture was edited out because it is proof and evidence of a precedent for female leadership in the church. So what does it mean when you think about this moment and that, like what does it, why did it change your life to learn about Thakla? And what does it mean beyond the literal for women to baptize themselves? For me, it's to believe that voice of love within you and to follow it, to believe it enough to actually take action on it. You know, I think that every institution, every person has to go through that keynotic process, that path of really becoming clear of what love is asking us to do in this moment.

And it's as if no matter our discipline, you know, like how I see that moment in the arena is the possibility, I see it now. is that no matter our discipline, no matter where we are in the globe, no matter, you know, what what angle, you know, we're going to be coming from, if we unify in a voice as if from one mouth, we will change the world in that moment. We have that capacity to act on the behalf of really this other half of the story. We have that capacity to be able to merge

with, because that voice of love is more than us. It's not just asking us individually what to do in our lifetime. It's guiding us to a sense of a collective answer to our times.

Because that's what it has to be. It's not an individual answer. It has to come from this collective. But the trick is we find, that within us, within each of us, and believing in it. And now it's time to thank the companies who allow you to listen to We Can Do Hard Things for free. Okay, how excited are we for the new Wicked for Good movie? Oh, very. But there's more reason to be excited. Wicked fans everywhere know what Oz looks like

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it. It is our mission to bring the joy and love of sport and these women to all of you. If you don't know all of them, it's okay because we'll explain it to you. So check us out on YouTube, Apple, Spotify, or wherever you get your podcast. We have new episodes every Tuesday and Thursday. You will not be disappointed. Thank you, Pod Squad. And one of these days, we're going to do the sports episode with Glennon. So come and find us. Leading into the holidays, yay. There's one change we've made to our kitchen that will make a huge difference, and that's Mill. Mill is this quiet, odorless food recycler that takes all the scraps, pie crusts, potato peels, even the turkey bones, and turns them into nutrient-rich

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So I refer to it as the soul voice meditation, but it's really just my take on the Hesikas practice of going inward. Now, when I started doing that as a seminarian, well, one, I'm female, and with breast, it was like, because what they do is they curve forward over their hearts, and so my back and my neck were killing. Like, when you do that for hours, it just, it didn't work. And also, I felt that the most important thing was, in terms of that yogic posture, the most important thing was understanding that the body has worth, that the body is as worthy as the soul. And so holding this understanding first is really important that the body is the soul's chance to be here, giving the body back that, you know, because that's such an ancient wound. That's that's such a healing that needs to happen multiple times all throughout our lifetime is seeing the body again as beloved, as sacred. And so I start by really having that moment of awareness that the body is the soul's choice to be here. The body for me never lies.

And then I take one intentional breath to go inward to the heart. I continue to breathe normally all throughout the meditation. I didn't say that once and that led to a lot of issues. So you continue to breathe normally all throughout the meditation. But what I mean by an intentional breath is that you're really locating your consciousness and you're intending for that consciousness to drop down inward. Here in this meditation, further up is farther in. So ascension isn't going up and beyond the body.

Ascension is going deeper and more fully. It's being more fully embodied. So then you take a second breath in order to merge with the soul or the new, the spiritual eye of the heart. However, you know, for some people, the word soul doesn't land. so you can just the voice of love, the presence of love, true self, like capital S, like however resonates with you, but this aspect of you that is going to exist beyond this physical form, whatever that feels like or however that arrives for you, it's merging with that.

And then for me, sometimes it's hanging out there for a very long time. If I'm really grappling with something, I ask questions from there and I listen. When I was first practicing the soul voice meditation, I wrote it out with a red pen. I changed from black ink to red, red to sort of symbolize the voice of the soul. Like when I first started hearing it, I would take this deep breath. I would go into my heart and then I sort of felt like I was channeling and it freaked me out. like it felt like a voice that wasn't mine because it was so you know it was just so human and so but so divine and so practical and just not what my mind would have ever come up with it felt like

it was and then over time i understood that actually that was me right i wasn't like i wasn't channeling so i'm like i really did i had a fear for a little bit that i was going to like become you know some sort of like Long Island Medium or something like that because I was you know I was tapping into like some some other entity and but it it really is because that voice of truth within us is just so clear and so we we we know it because it knows itself completely there's no there's no urgency there's no explanation it's just it arrives with this just this sense of completion. It's like every single statement is a full sentence and and there's just this awareness of love all throughout it that's so expansive, even if it's telling me something really

terrifying. So that moment happens within the heart with the second breath. And then the third breath is just about surfacing again and hopefully more fully feeling more embodied, right? Like seeing out more fully with the eyes of love or more clearly from the spiritual eye at the heart. So that's my, that's my practice. The whole idea of, you know, when I was reading about Fekla and all the time she went through with the crowds and the persecution and the screaming and the, you know, Jesus the same and all of that. And the story of the Phoenix, if we think about this in our own lives, there's a way of looking at it that is very like the world is abandoning me, the world is against me. I did not feel that energy in Thetla when I was reading it. And I felt like for us, there is a different way to experience those sorts of moments

when you are guided by an innerness. And the tragedy of only being guided by an innerness is that no one else can hear it. so you are either crazy or it's just it's just a situation right and so often people who are guided by an innerness are threat to the way other people are doing things and that sometimes in this story manifests as a screaming stadium but however it manifests for you there is a way that beckla seemed to respond to it and that jesus with the forgive them for they know not what they do moment which is less of you are abandoning me and more of, oh, we are listening to different music. We have different ear pods in and I am listening to one voice and you all are listening to

a completely different other voice and it's just different music. But there is something about people who are guided from innerness that it's unshakable because it's direct. But it doesn't have to in our lives when we're being guided to do something, to make a decision, to do something weird to do something that goes against the grain of conditioning, that it is all egoic, all the decisions being made outside of ourselves by structures, that is not full of, doesn't have to be full of disgust. It's like not that they're abandoning us. It's just that they're loyal to something else.

Right, right. And there's such a, that feels like the power that that king was seeing, which is just that she has different earpods in. Right. The governor, yeah. Right? The governor. Yeah.

So it's just a way, I just wanted to mention that in terms of we don't have to think of everyone in our life who doesn't understand what we're doing as against us. There's just a distance there that can just be more peaceful and less binary, I guess, than that. Yeah. Yeah. And I think personally what Thakla's story was modeling for me was that, I could, in terms of baptizing myself, I was able to see the ways that I had siphoned my own sense of personal agency and power over to other people throughout my life. And really, I think the

opportunity of being human and the practice of merging with the presence of love is really about being able to choose again what is right for us, what is meant for us, right? It is that, that luxury of choice. And because when we're traumatized, we don't have that luxury of choice. We're trapped in a pattern that just keeps repeating itself again and again and again. And if we're able with extremes amount of mercy and embodiment, right, the process. practice of embodying if we're able to see that the truest source of power has always actually existed within us, right? Like Dorothy from the Wizard of Oz, the Ruby slippers. It's like we

always had that power within us to claim the life that we desire. This one little life that we get, it's so it's so incredibly empowering to realize that we are only ever as a way. It's so incredibly empowering to realize that we are only ever as far from power as we are from our own embodiment and that's really what that's what that's what that's modeling to us we are only as far from power as we are from our own embodiment whoopsies okay Megan is there anything before we tell everyone how if they haven't already how to find you I mean well the reason why I'm trust so much helping people find Megan is because Megan just helps people find themselves. That is what you do.

Is there anything else that you want to say before we end? I think, you know, the part of Thecla's story with the patriarchal version of the mother really exemplified in the first mother who wants to, you know, crucify her or burn her at the stake and then the queen, mother, when Fekla triumphs, when the women in the arena come and help save her, the queen comes into the arena, and we have this moment that I see like a movie, you know, of this triumph of the feminine, really,

of when they embrace, when the queen and Fekla, who's living her life based on what her soul desires, right? She's fully loved. This is the reclamation of, the feminine, the female, freed from the patriarchy, right? This is Thecla encountering unconditional love freed from any expectations of what it means to be a girl according to the patriarchy.

So this is really this triumphant moment where we're freeing ourselves as women, we're freeing ourselves as mothers and daughters from this confining and constricting idea that we have to indoctrinate our own. daughters into the patriarchy and that we have to relate to each other as if power is limited, as if we just have to fight for scraps of power. What this gospel is showing us is that here in this story about an encounter with Christ, Becla is liberated to such an extent that she meets with this

embodiment of unconditional love that's freed from the patriarchy. This is really an example of this ancient healing of the feminine for within ourselves, right, believing, not discounting anymore this voice of love that we hear within us and can be guided from, but also not discounting each other, trusting each other. So trusting that voice and trusting each other and the power that we have to be able to embody love in a way that it's never been shown before it's a double rejection of doubt it's i don't it you can't overemphasize you can't underestimate

the importance of what megan just said which is that when we discount women it doesn't just make us doubt ourselves it makes us doubt each other it they not only take from us our power or inner power but they take from us the power of each other of sisterhood of yes of connect each and of the collective. That is what this does to us. Yes. I have a, I want to ask a follow-up question from something that you said earlier in this conversation around the four pages of Mary's gospel being missing. Where are they? And is that like, I don't know, there's something that's very connected to me about that part of those missing pages to what's happening right now and all the things that I might feel like are missing in me.

Like, what can you briefly tell us that story and like what the deal is there? Well, I mean, I think they exist. I, and I think there's hope. There's always hope that they'll surface because all of these buried words surfaced, you know. So there's always the hope of that. But I also love, I love how things are literal and things are metaphorical. Like I love how things are always both. And so when I embrace that part, those missing pages for me, that's my call to be able to know and

remember that that presence of love is for me, is meant for me, is the truth of really who I am, no matter what anyone tells me outside of me, and no matter what I might encounter personally in my life, you know, people and situations that are telling me I'm not love, that's, my work to do those are my pages to fill in in my life that's right to figure out how to continue to be a presence of love even in the absence of it so so that's that's my that's my practice and that's my calling the rest is still unwritten it's a very like natasha moment um it would be very much like a a woman teacher theologian to be like the rest is yours one more pages for you to write um Megan yeah for fuck's sake

wazzers um pod squad we will obviously um leave you with all of the information you need to find Megan and her work and her books they are life-changing and Megan have you ever thought about you know how dudes are always like um you know just interpreting scripture and then putting out versions of Bibles that they've interpreted. And you know how, like, sometimes when we get new information, we get supplemental material. Have you considered creating a supplemental brochure for churches who are to pass out along with the Bible? A corrective lens, yes.

And I have to be the whole thing. Just these few that they can put. They can slide on top of the Bible as a supplemental experience. Yes? No? That's wise. That's wise. You'll only need a several million of those.

If you could get on that real quick, a quick print front of those would be helpful. So that Mary Magdalene revealed gorgeous, gorgeous, gorgeous, and the girl who baptized herself. That's the one on Tecla. Absolutely incredible scholars. personal, gorgeous, required reading. That's right. Thank you, Megan. We love you so much.

We're so deeply grateful for you. I love you three so much. I'm so grateful to you and I love the Pod Squad. I am a Pod Squader. I love us. We make me more courageous in the world to do the work I have to do. Thank you. See you next time, Pod Squad.

We can do hard things. is an independent production podcast brought to you by Treat Media. Treat Media makes art for humans who want to stay human. And you can follow us at We Can Do Hard Things on Instagram and at We Can Do Hard Things Show on TikTok.