Finally, I offer other use cases for using interactive fiction in the religious studies classroom.

I present ethical considerations in both designing and playing the game, such as taking seriously the agency of disenfranchised populations, presenting varieties of early Christianities, and developing historical empathy.

In this article, I present the learning objectives achieved by the game: introducing the rich historical context of 50 CE; introducing key teachers and teachings of earliest Christianity; and introducing crucial historiographical questions like “How does one tell history?”

Abstract: “Bringing early Christianity to life” is a worthy goal, but it is worthier when buttressed by more specific learning objectives. A text-based choose-your-own-adventure-style game, Writing to Paul, invites students to explore the first decades of earliest Christianity.

- Emma Swai , “A Metanarrative of Disability in John 5."
- Grace Emmett and Ryan Collman, “St Paul of the Thorns: A Note on Disability, Visual Criticism, and 2 Cor 2 Corinthians 12:7b–10."

- Grant Gates, “Davidic Kings with Disability: Illness, Disability, and Ideal Monarchs.”
- Matthew Korpman Matthew J. Korpman, “Epilepsy as Punishment from God: A Disability Reading of 2 and 3 Maccabees."

Guest edited by Eleanor Vivian, @isaacsoon.bsky.social, and @tdbiii.bsky.social, this issue features the following articles:

Like his namesake, in Genesis to whom God delegated the naming of the animals, I consider how the Adam of Good Omens uses naming to define the world around him and in doing so, asserts his humanity over his supernatural origins.”

and specifically with literary and popular cultural engagements with Genesis and Revelation. Approaching the novel primarily via its literary and cinematic intertexts, I position Adam Young as a literary construct who in turn names and shapes other beings out of material from his own mental library.

Here, I propose a reading of Good Omens that explores human agency through the process of naming. Focusing on the character of Adam Young, who is himself named after the first human described in Genesis, I examine how Good Omens intersects with the cultural inheritance of the Bible,..

Abstract: “In Terry Pratchett and Neil Gaiman’s 1990 comic novel Good Omens, names act as important signifiers of role and function; the act of naming can be an expression of power so strong and significant that it can literally shape reality…

embracing a queer future free of the constraints of heteronormative reproductivity. But the parable can also be understood as a conservative cautionary tale that insists on temporal reproductive norms and pathologises deviance from full alignment toward a heteroreproductive future.

and it provokes reflection on the limits that heteronorming structures place on thriving. Read alongside theorists of queer futurity, the parable of the man with two sons affords at least two possible interpretations. It can be understood as a gesture toward a new horizon,

highlighting its use of family structures and its assumptions about time, and attending to the story’s reflections on the conditions of flourishing. Understood this way, the parable of the man with two sons reads as a debate over bodies, kinship, and possession of the future,

Abstract: Few of the parables found in the gospels have received more attention than the parable of the man with two sons, commonly known as the parable of the Prodigal Son. In this paper, I argue that discourses of queer futurity can help make new sense of the parable,