As I was interviewed for the Discovery Channel's program The Lost Tomb of Jesus, I would like to express my opinion here.

First, I have now seen the program and am not convinced of its main thesis. When I was questioned by Simcha Jacobovici and his team the questions were directed toward the Acts of Philip and the role of Mariamne in this text. I was not informed of the whole program and the orientation of the script.

Second, having watched the film, in listening to it, I hear two voices, a kind of double discours. On one hand there is the wish to open a scholarly discussion; on the other there is the wish to push a personal agenda. I must say that the reconstructions of Jesus' marriage with Mary Magdalene and the birth of a child belong for me to science fiction.

Third, to be more credible, the program should deal with the very ancient tradition of the Holy Sepulcher, since the emperor Constantine in the fourth century C.E. built this monument on the spot at which the emperor Hadrian in the second century C.E. erected the forum of Aelia Capitolina and built on it a temple to Aphrodite at the place where Jesus' tomb was venerated.

Fourth, I do not believe that Mariamne is the real name of Mary of Magdalene. Mariamne is, besides Maria or Mariam, a possible Greek equivalent, attested by Josephus, Origen, and the Acts of Philip, for the Semitic Myriam.

Fifth, the Mariamne of the Acts of Philip is part of the apostolic team with Philip and Bartholomew; she teaches and baptizes. In the beginning, her faith is stronger than Philip's faith. This portrayal of Mariamne fits very well with the portrayal of Mary of Magdala in the Manichean Psalms, the Gospel of Mary, and Pistis Sophia. My interest is not historical, but on the level of literary traditions. I have suggested this identification in 1984 already in an article of New Testament Studies.

François Bovon, Harvard Divinity School

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