August 22, 2025 • 34 mins
We’re pondering the book of John today by golly. And the selections our Victorian Feminists chose to critique cover sizzling hot topics like miracles, mothers, prejudice, and hogsheads to cover.
This is a tidy zippy episode that will reveal deeper questions about the tales we've been told.
Did you know Jesus only speaks to his mother three times in the entire Bible? Or that Mary Magdalene's devoted presence at the tomb contrasts sharply with the male disciples' absence?
As Christian nationalism continues to ruin the last bits of anything good in American politics, these 130-year-old feminist perspectives continue to provide crucial context for understanding how religious texts have been wielded to control and limit women's autonomy.
Join our virtual sewing circle as we unravel these biblical stories with almost fresh eyes, frayed nerves, and sharp wits.
Subscribe, share with friends, and let us know your thoughts – we're creating independent feminist media when it's needed most.
Credits
Recorded at Troubadour Studios in Lansing, MI
Audio Engineer Corey DeRushia
Edited by Rie Daisies at Nighttime Girlfriend Studio
Music: ‘Shifting pt. 2 (instrumental)’ by Rie Daisies
Have some feedback? Praise? General thoughts? Know how to pronounce something? Are you a religious scholar? We'd love to hear from you. Leave a message right from your phone or computer by clicking here. Recordings may be used in future episodes.
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
They're called laptops, but it's like you're
not supposed to keep it on yourlap.
You'll get a tumor.
It could be called see, but youcan't call it a tabletop
computer.
You get it.
So yeah, it's the podcast thatStealthy Serpent warned you
about Welcome to Biting All theApples where two gals discuss
(00:24):
one radical book, thebest-selling critical and
comedic masterpiece from 1895,the Women's Bible by Elizabeth
Cady Stanton.
Greetings, peaceful listener.
(00:53):
I'm Sarah Kay and I'm runningthe whole show today because
it's back-to-school week andthat stuff will really sneak up
on you if you're busy watchingthe country burn.
As you may know, joanna V is ateacher, and a darn good one too
.
She's out shaping, inspiringand corralling a fresh batch of
young minds this week, and Ithink she's shaping up her new
classroom.
It was switched up at the lastminute because public school can
be wily like that, but weshould really just appreciate
(01:14):
public school while it's stillaround, am I right?
Rolling with it?
We've got more biblicalanalysis and insight from our
Victorian feminists to sharewith the world, and it's going
to take a lot more than goingback to school or releasing the
military on our city streets tostop us.
We're pondering the Book of Johntoday by golly, and the
(01:36):
selections they chose tocritique in the Woman's Bible
are short.
Now, maybe compact is a betterword, because there's still so
much packed in to just a fewpages.
We've got hot topics likemiracles, mothers, prejudice and
hogshead to cover.
I won't be alone alone, though.
Joanna V and I came up with away to include her voice in the
(01:59):
discussion, so you'll still getto hear from the whole crew
Elizabeth, cady Stanton, theWomen's Bible Contributors and I
hear there's another appearancefrom Anonymous, me, of course,
and Joanna V.
Think of us as your sewingcircle without that sewing part.
Speaking of Joanna V, let'sresurrect hope you enjoy that
(02:21):
biblical pun.
Let's resurrect her voice todeliver our disclaimers.
Speaker 2 (02:26):
Biting All the Apples covers analysis of religious
texts.
Some listeners that arereligious out of the need for
the illusion of certainty mayfind the content offensive.
Biting All the Apples alsodiscusses historic texts and
feminist movements.
We recognize that individuals,groups and alternative movements
have been left out ofmainstream history.
We will note that wheneverpossible, we are open to
(02:49):
additional information providedto us in the spirit of expanding
knowledge episode.
Speaker 1 (03:06):
I can't even believe it.
I'm hoping somebody's knowledgehas been expanded.
If nothing else, I know thatmine has.
Going through the women's Bibleduring these times has been a
crazy ride.
I'm dying to hear if anybodyelse has been doing the same
thing or revisiting a certaintext while we're experiencing,
you know, an authoritariantakeover of the country.
So, working through this, thiscritical analysis that these
(03:28):
women did 130 years ago, it'sjust wild Again.
I need better words for this.
I'm not exactly a Victorianfeminist scribe, but I do have
words for some of the thingsthat have gone down since we
started this podcast.
The first thing is theestablishment of the White House
Faith Office and that created adedicated office within the
(03:54):
Domestic Policy Council toconsult with faith leaders and
advise on policy related toreligious liberty and the work
of faith-based organizations.
There's something that tells methat it's not all faith.
Do you know what I'm saying?
Other thing that went downsince we started the podcast an
executive order and task forceto eradicate anti-Christian bias
.
They established a religiousliberty commission and new
(04:16):
guidance on religious expressionin the federal workplace.
So we were not crazy when wethought one of the areas of
focus should be on the impact ofreligion on American culture
and I hope that working throughthis book has given some new
perspective on it.
I know there are other textsthat add to this.
We'd love to hear if you haveany suggestions for us.
(04:37):
But overall, this has reallyshown us that for a long time,
women have said that thepatriarchal structure of
Christianity is a problem.
I guess what I'm saying is thisproject has been a very
interesting companion duringthese times and I hope it has
been for you.
We definitely have several morechapters in the New Testament to
(04:58):
go, but we're winding down.
There's not a ton left.
We're looking at, I'm lookingat here.
It says we got John, and thenwe have Acts, romans, and then
it just kind of.
They kind of do the same thingthey did with the Old Testament.
They like squish a bunch ofbooks together.
So we're going to keep at it.
Where's my co-host?
I'm talking into the void.
(05:19):
She can't make it this week.
I'm talking into the void andwhat I'm going to tell you about
now is the Book of John.
So again, the Book of John.
As I mentioned in the intro,they don't cover a lot In the
Women's Bible.
It's like well, I mean, it'slike five, six pages.
But they make some reallyinteresting selections and
(05:42):
Elizabeth Cady gives most of thecommentary, with a final short
analysis by our favorite writer,our new favorite writer.
We have many favorites, but ournew favorite writer, anonymous
Elizabeth, mentions that John isthe only disciple that
documents the resurrection ofLazarus and many things not
mentioned in the other gospels.
So she's like John is the onlydisciple that writes about
(06:05):
certain things but she doesn'tmention in them.
So she's like John is the onlydisciple that writes about
certain things but she doesn'tmention in them.
So we don't get to any of theunmentionables.
If any of you listeners care toshed light on the uniqueness of
the gospel of John, you know wewant to hear about it.
So the first passage selectedfrom the book of John in the
woman's Bible is John 2, 1through 10.
And it is the famous water intowine story.
(06:27):
Okay, they're all like at awedding and Mary's there.
And Mary's like, hey, jesus,they're running out of wine,
they don't have any left.
And then Jesus is like that'scool.
Actually he doesn't say that,he's like woman, don't tell me
what to do.
But then Mary tells everybodyshe's like listen to whatever he
says.
And so you know famous thing heturns the water into wine.
(06:49):
As with all biblical stories,you can take it for what it is
that Jesus showed up and heturned water into wine and
everybody was dazzled with it.
If you look at it for itsmetaphorical qualities, the idea
of water is really aboutpurification and a ritual
(07:09):
cleansing and it's representingkind of like the old way.
And when Jesus turns the wineand then when Jesus turns the
water into wine, it's likeforeshadowing, like the blood of
Christ.
So those are some themes thatwe can think about.
I just wish I knew what Joannathought of this.
Speaker 2 (07:29):
Oh, dear co-host Sarah Kay, you asked me what I
thought about Jesus turningwater into wine and I thought
that story was very interesting.
Obviously one of the mostwell-known stories, obviously
one of the most well-knownstories.
But I did find it interestingthat the ladies from the Women's
(07:49):
Bible mentioned that Joseph wasprobably already passed away
and that Mary was related to thepeople of the wedding, which
was obvious because she was likemaking orders and such that she
was probably a relative towhoever was getting married,
such that she was probably arelative to whoever was getting
married, and that they focusedon just basically telling us
(08:10):
that when he spoke to his mother, because Mary asked hey, jesus,
we're out of wine, what are wegoing to do?
He was like woman, what are youtelling me to do?
And our ladies from the bookare like I know that sounds
terrible, obviously we wouldn'tlike that even in their day of
1895.
But back then all women werejust accosted was the quote in
(08:34):
that manner, even the servants.
We were just woman.
Get over here, do this.
Speaker 1 (08:41):
Yes, I loved that too , the idea of Jesus calling his
mom, his mother woman.
But Elizabeth does even pointthat out.
She's, like everybody, chillabout that.
That was like not that rare.
She thinks that Mary wasrelated to one of the parties of
(09:03):
the marriage, so maybe she evenhad, you know, more of a
personal stake in it, and I'mtalking about Mary having more
of a personal stake in thewedding and not just Elizabeth.
We know Elizabeth has a superpersonal stake in her analysis
of this book.
So the thing that I'm findinginteresting is, progressively in
the woman's Bible they aredoing more like Elizabeth.
(09:25):
A lot of her responses to thesesections that they pick is
really, you know, it's mostlymore of a recap of what we just
read, as opposed to the earlierOld Testament where they're kind
of like ripping it apart andbringing in modern day examples.
So but she brings up probablyMary was related to one of the
(09:45):
parties in the marriage, for sheappears to have given
directions as one of the family.
As Joseph is not mentionedeither on this occasion or
afterwards, we may suppose thathe died before Jesus entered
into his public ministry, andthat made me think I'm like we
didn't even learn about whathappened to Jesus's dad?
Because he just got replacedreplaced because we're supposed
(10:06):
to believe his real dad is Godand we're just supposed to be
cool with that, like he gets norespect.
And so with Elizabeth's very,almost like factual recapping,
she's writing the Jews alwayskept a great number of water
pots filled with water in theirhouses for the ceremonial
washing prescribed by law.
Commentators differ as to howmuch these pots contained, but
(10:27):
it is estimated that the sixcontained a hog's head, and you
know I love those old-timeywords.
Speaker 2 (10:35):
I wanted to know exactly how much a hog's head
amount of wine would be, andit's like 63 gallons, so I hope
that was a very large wedding,considering they had already
went through the good wine.
And I mean, obviously Jesusmade better wine, but 63 gallons
(10:56):
of really good wine, woo,that's a lot.
Speaker 1 (10:59):
I wonder if Costco sells hogshead sized stuff, like
, can you get like a hogsheadworth of Coca-Cola or something
of Five Alive?
Do you remember that drink?
I remember that very well.
The next passage that Elizabethselected is talking about
really.
I mean, essentially the themeis prejudice.
(11:20):
So all these people are outsidenear a well and a woman who is
a Samaritan, a Samarian, showsup and supposedly Jewish people
and Samarians, they're liketotally prejudiced against each
other.
But Jesus is like what is upwith that?
And that's like my shortversion of this story.
(11:41):
This particular bible passage isso interesting to read nowadays
because of the extreme divisionthat we're seeing socially and
then also reinforced politically.
It's like, has nobody read thisstory about Jesus at the well?
Elizabeth says as theSamaritans see, when I say
(12:02):
Samarians, I can't evenpronounce things when Joanna's
here, so when she's not hereit's even crazier.
So as the Samaritans were notgenerally disposed to receive
the Jews into their houses,jesus did not try to enter but
sat down by Jacob's well andsent his disciples into the town
to buy some necessaryprovisions.
(12:23):
The prejudices against eachother were so inveterate that
they never asked for a favor.
Hence the woman was surprisedwhen Jesus spoke to her, but
Christ despising all suchprejudices that had no
foundation either in equity orin the law of God.
Asked drink of the Samaritanwoman, asked drink, asked drink.
(12:46):
That's what I mean.
That's what it says.
But after reading this passageI was kind of like how many
memes do people need to make ofJesus being like?
That's not what I said, youknow, that's like kind of a
thing right now.
You know what I mean both haveIsraeli heritage right.
Speaker 2 (13:03):
Basically, they differ in religion and what they
believe, and I love that Christis again depicted and how the
(13:27):
ladies represent him.
He had no need for that in hislife and that we, in order to
progress, need to get over thissilliness.
Water is water.
It doesn't matter what youbelieve in, and even from the
Son of God, leaving a messagelike this by example, it has not
(13:49):
changed our world sadly,another passage that Elizabeth
picks for the book of John thatseems really relevant to today.
Speaker 1 (13:58):
Is this really short one?
I think it's in John 4, 1through 3.
And it's kind of talking aboutsins of the father, sins of the
parents caring through to thechildren and that's why, like a
child is sick or has ailments oris disabled, and in the passage
and as Jesus passed by, he sawa man which was blind from his
(14:19):
birth and his disciples askedhim saying master, who did sin
this man or his parents?
That he was born blind?
And Jesus answers neither haththis man sinned nor his parents,
but that the works of Godshould be made manifest in him.
And Elizabeth explains she'slike people still do this today.
(14:41):
It's almost like people want tofind blame or if anything is
wrong with you, it is alwayslike bad and about sin, when
really Jesus is saying like evensomebody that's blind, that is
a work of God, like there'sgodly meaning in that mind.
That is a work of God.
Like there's godly meaning inthat the blindness may have
resulted from a combination ofcircumstances beyond the control
(15:01):
of the parents.
The statement does not disprovethe law of transmission, but
simply shows that defects arenot always the result of sin.
That's another thing we reallyneed to repeat, especially in
America.
Anybody that is disabled orsick, it's because they deserved
it or they did something wrong,and it is just not so.
(15:22):
If people were following theadvice from Jesus, it is to see
God in all the things.
Okay, I mean, is that so hard?
What's the problem?
So, yeah, anyways, like acouple of good you know, just be
a good person lessons in there,and it looks like Elizabeth
just pretty much reinforces that.
Again, no biting commentary,really.
(15:45):
But now we're getting into thestory promised to us in the
intro the resurrection, thefirst resurrection in the Bible,
or first one by Jesus, becauseI do think we talked about a few
in the Old Testament, I thinkor were people healed?
I don't know.
It seems like every time Iresearch this stuff, they're
(16:06):
like and this shows the veryfirst, and I'm like I don't know
.
Anyways, this is a story ofJesus raising Lazarus from the
dead, or Lazarus.
Lazarus, I think, is a heavymetal band, I don't know.
Lazarus is in Bethany andapparently Jesus and Lazarus
(16:28):
were like pals, so he knew them,but his sisters, martha and
Mary, send for Jesus and they'relike Lazarus is sick and you
know you got to come help him.
And he's like hold up.
He's like let him set for twodays, which I thought was funny.
I'm like okay, and actuallytechnically he says when he
(16:51):
heard, therefore, that he wassick, he abode two days still in
the same place where he was,because he was like the sickness
is godly, see, it does.
It refers back to the lastthing that we read.
But Jesus finally arrives andJesus is actually like he's like
sad about Lazarus.
It's actually his, you know,close friend.
(17:12):
So when Lazarus passes away,jesus actually cries.
It says in here he wept.
Then said the Jews behold howhe loved him, you know.
So we're really seeing thiskind of emotion.
We really hadn't seen that inthe other stories.
But after I think it was threeor four days, they took away the
stone from the place where thedead was laid and Jesus cried
(17:36):
with a loud voice Lazarus, comeforth.
And he that was dead came forth.
So he just like raised somebodyfrom the dead.
And Elizabeth says it appearsthat Jesus was a frequent
visitor at the home of Mary,martha and Lazarus and felt a
strong friendship for them.
They lived in Bethany, twomiles from Jerusalem.
Many Jews came out from thecity to express their sympathy.
(17:58):
So he was like a popular guy.
The grief of Mary, the tears ofthe Jews and his own warm
friendship for the sistersaffected Jesus himself to tears
and groans.
In appealing to divine power,jesus wished to show the
unbelieving Jews that hismiracles were performed by
influence from above and not bythe spirit of evil to which the
(18:20):
source they attributed hiswonderful works.
Many who were said to witnessthis miracle did not believe.
After this, jesus again restedat the home of Mary, where she
washed his feet and wiped themwith the hair of her head and
then anointed him with costlyspices from an alabaster box.
He then went up to Jerusalem toattend the Passover.
(18:41):
That was Elizabeth's commentary.
Do you see what I mean?
It's more just kind of likesummarizing.
I do like any story, that'slike.
And then she wiped his feetwith her hair.
That's why they wouldn't allowwomen to cut their hair back
then, because they're likethat's some good foot washing
hair.
You better keep that on yourhead, girl.
But I can't quite figure outwhy this was chosen for the
(19:01):
women's Bible passage, because Imean it does show a little bit
of the difference between Marthaand Mary, you know, because
Mary is the one that actuallydoes all the foot washing, so
maybe that's why she picked it.
But Elizabeth doesn't reallyspecifically say and I really
wasn't able to get a whole lotas far as you know, like purple
haired feminism stuff that Ireally tend to like- but I guess
(19:24):
the biggest takeaway from thisis that Jesus also had grief at
the loss of a friend.
Speaker 2 (19:31):
so instead of doing a miracle where, like he healed a
blind person, like wasmentioned a little bit in this
section, he called out, he criedout in tears to prove that his
power was coming from beyond himto those that were thinking it
(19:51):
might be like a dark magic,which then, of course, led me
back to what we've learned whenwe were reading about the
Kabbalah, because I have sinceread a lot about the Kabbalah
and there is actual literalmagic tied to that particular
book of the Old Testament.
So obviously there was a lot ofkind of magical stuff happening
(20:13):
at that time, which is funnybecause you think of it now as
just like a sort of fringe thing.
But apparently back in the timeof Jesus, these soothsayers and
necromancers were a big, bigpiece of this.
So basically, jesus just wantedto prove that it wasn't him.
I don't know.
I think more of the story isthat grief is powerful.
(20:34):
Maybe I could be wrong.
Speaker 1 (20:37):
Joanna, you are never wrong.
I think grief was definitely apart of it.
But maybe Elizabeth was pickinggrief as a theme because the
last passage in the coverage ofthe book of John is about Mary
Magdalene coming to Jesus's tomband seeing that he well.
At first she thinks he has beenmoved.
So this is John 20.
(20:59):
I'm sure this is, you know,this is kind of like Bible's
greatest hits.
But Mary comes and she's likehe's not here, and so she runs
to get Simon Peter and she'slike, oh my God, he's not here.
Someone moved him.
And then when she comes backshe brings him back to the
Sepultura also another band name.
Mary happens to see two angelsin white sitting there.
(21:20):
Mary happens to see two angelsin white sitting there and the
angels say unto her Woman thereit is again Woman.
And they say unto her Woman.
Why weepest thou?
She saith unto them Becausethey have taken away my Lord and
I know not where they have laidhim.
And when she had thus said, sheturned herself back and saw
(21:41):
Jesus standing and knew not thatit was Jesus.
She was like, who is that?
She didn't even know, probablybecause she wasn't expecting it.
You know, normalcy bias is athing.
But then he sees her and hesays to her woman so again,
elizabeth tried to warn us aboutthat.
She's like you're going to heara lot of woman here, but it's a
thing.
That's how they used to talk towomen.
(22:01):
It's totally cool.
Jesus said unto her woman whyweepest thou Whom seekest thou,
even though you know what?
I got a problem with thisalready because I'm like, come
on, dude, there was a bit of ahassle, like three days ago, in
case you weren't there.
How can you not remember?
But she's supposing him to bethe gardener.
Saith unto him, sir.
If thou hast borne him hence,tell me where thou hast laid him
(22:24):
and I will take him away.
So she's talking to resurrectedJesus because she still just
doesn't believe it and Jesus islike Mary and he says her name
and she's like, oh my gosh.
But Mary can see him and themen aren't seeing Jesus or the
angels, and that is the pointthat Elizabeth talks about in
(22:46):
her response.
Mary appears to have arrived atthe sepulchra before any of the
other women and converse withJesus, though the disciples, in
visiting the tomb, saw nothingbut cast-off clothes.
Yet Mary sees and talks withangels and with Jesus.
As usual, the woman is alwaysmost ready to believe miracles
(23:07):
and fables, however extravagantand though beyond all human
comprehension.
The men who visited the tombsaw no visions, but all the
women saw Jesus and the angels,though the men who went to the
tomb twice saw nothing Like.
How come that isn't highlighteda lot about the story, like
anyways.
So Mary arrived at the tombbefore light and waited for the
(23:31):
other women, but seeing someoneapproaching, she supposed he was
the person employed by Joseph.
So she didn't even know.
But we already talked aboutthat and for old-timey word
stuff, elizabeth also writesfilled with joy and with
amazement.
She called him Rabboni, whichsignifies teacher, and Jesus
said unto her touch me not.
(23:51):
But I looked this up and he wasjust mostly like listen, I was
just resurrected.
So like you got to let theresurrection like sink in first.
So that's what's up with that.
Now Elizabeth closes out herresponse by saying this finishes
the consideration of the fourgospels.
The direct recorded words ofJesus upon the question of
(24:12):
purity, and all furtherreferences should harmonize in
spirit with his teachings andshould be so interpreted,
without regard to contraryassertions by learned but unwise
commentators.
So she's setting up thatthey've gone through these, the
four gospels and all of the restof the New Testament should be
(24:35):
in line with what Jesus, how heacts and how he says to honor
God.
And I do believe that that hasbeen a point of contention among
many Christians where they'd belike Jesus didn't say that or
like different books in the NewTestament are really
contradictory.
So she's setting this up, she'sletting us know that for the
rest of the book.
That's where her and her fellowVictorian feminist commentators
(24:58):
are coming from.
So after all of Elizabeth'scommentary in those passages we
get a little treat, a shortlittle essay from the anonymous
writer and again, I think thisperson is, you know, keeps
anonymous because they reallylike dig at some of these ideas.
Going back to digging at likeJesus was probably just like the
(25:22):
son of Joseph the son of Godthing is a bit of a stretch.
She writes.
I think there can be noreasonable doubt that such was
the opinion of the authors ofthe original gospels.
Upon any other hypothesis it isimpossible to account for their
having given the genealogy ofJoseph to prove that Christ was
one of the blood of David.
The idea that he was the son ofGod or in any way miraculously
(25:46):
produced was an afterthought andis hardly entitled now to
serious consideration.
The Gospels were written solong after the death of Christ
that very little was known ofhim.
Oh really, people seem to talklike they know him, though, of
course, and we knowsubstantially nothing of his
parents.
How is it that not one word issaid about the death of Mary,
(26:09):
not one word about the death ofJoseph?
How did it happen that Christdid not visit his mother after
his resurrection?
Okay, and then Anonymous writessomething that I you know.
I did not piece this togetheras a kid coming up in catechism.
In the Bible, jesus only talksto his mother three times.
(26:29):
The first time he speaks to hismother is when he's 12 years
old.
His mother having told him thatshe and his father have been
seeking him, he replied how isit that you sought me?
The second time was at themarriage feast and the third
time was at the cross, and thisis all.
I did not know.
There you go, and that is funnyto me, because we have a lot of
(26:51):
, again, christian nationalistsand this whole family values,
people taking over, and they'rejust talking about honoring
father and mother and thestructure, and I'm like well,
jesus didn't even talk to hismom.
Speaker 2 (27:07):
So, basically, Anonymous is saying, yeah, he
was a great man, but I don'tthink he was like.
I think it was like a normalmiracle, you know, like all
birth is.
And because of that, shouldn'tMary have a bigger, a bigger
piece of the Bible?
Why are we not honoring her?
She raised him, joseph as well.
(27:27):
He's not mentioned either.
Like even at the wedding theywere like he's probably dead.
He wasn't mentioned.
We don't hear about his death.
These are the people that madethe Lord that we all see as the
son of God, and why wouldn't wewant to know more about his
parents and more stories?
The very favorite part of thiswhole thing?
(27:51):
Because they give props to ourCatholic Church, and I've never
heard this said about theCatholic Church as being the
best thing.
The best thing about theCatholic Church is the
deification of Mary, and yetthis is denounced by
Protestantism as idolatry.
There is something in the humanheart that prompts man to tell
(28:21):
his faults more freely to themother than to the father.
The cruelty of Jehovah issoftened by the mercy of Mary.
So Catholics have the mercy ofMary and a lot of great songs
about her.
Speaker 1 (28:37):
And that is true.
The Catholics do have somereally good Mary songs and they
even have a whole prayerdedicated to her.
So Catholics did Mary right,which is also funny that they
are like the worst.
I don't know if they're theworst, but they're top of the
worst as far as letting femalesbe in leadership positions or
have any say over their ownbodies.
(28:58):
But you know, good on Mary.
So Anonymous wraps up and I'mgoing to read this paragraph
here.
It's a little bit of whatJoanna was talking about, a
little bit of what I was talkingabout.
We're all talking, remember, inthe sewing circle here.
Is it not strange that none ofthe disciples of Christ said
anything about their parents,that we know nothing of them?
(29:20):
Is there any evidence that theyshowed any particular respect
even for the mother of Christ?
Ooh, snap, it's true, we don'tknow.
Were they nice to Mary?
Were they just saying likewoman?
Mary Magdalene is in manyrespects the tenderest and most
loving character in the NewTestament.
According to the account, herlove for Christ knew no
(29:42):
abatement, no change, true, evenin the hopeless shadow of the
cross.
Neither did it die with hisdeath.
She waited at the sepulchra,she hastened in the early
morning to his tomb.
And yet the only comfort Christgave to this true and loving
soul lies in these strangelycold and heartless words Touch
(30:03):
me not.
I love that.
Anonymous is like why so cold?
Why you gotta be so cruel?
As I mentioned before, I heardsome other accounts that the
touch me not because he was inlike a fragile state, but still
I even thought the same thingrereading that passage, where
I'm like why was he letting herbelieve that she was the
(30:25):
gardener?
And why didn't he say somethingLike if I came back from the
dead I would assume that peoplewould be shocked.
And instead I'm like was hetoying with her?
I don't know.
I appreciate that this book didhighlight Mary Magdalene quite
a bit, because we've had somepeople suggest that there are
some books about, or even byMary Magdalene that she really
(30:50):
never got her due.
In fact her gospel supposedlywas hidden.
But that's something that wecan uncover, maybe in a whole
nother season of biting all theapples.
So there you go.
As Elizabeth said in her wrapup, we've covered the four main
gospels.
So in our next episode we'rebringing back our co-host Act.
(31:12):
We're bringing it back togetherfor the book of Acts.
Get it See, without Joanna, I'mjust a lost pun at sea.
You know what I mean.
It's no fun, it's no pun.
But we would love to hear fromyou.
We've got different ways youcan do that.
You can check out our YouTube,our TikTok.
(31:33):
You can message us there.
If you look in the showdescription, the show notes
akaka show description, aka shownotes that will direct you to
the links of where you can leaveus a voicemail or send us a
text message.
We'd love to hear what youthought of these first 20
episodes, and maybe we should goin a whole new direction.
(31:56):
Maybe we should just AI therest of it.
Is anybody listening?
Hello, we do know that peopleare listening and we appreciate
it so very much.
I cannot stress how important itis to support independent media
during these times, even sincelast week when I mentioned that
(32:19):
more leftist voices, feministvoices and this independent
media we are really gettingsuppressed and it's so important
that we're able to get the wordout about this stuff, to start
conversations, to make peoplesee things in a different way.
One of the things that I thinkwe are all sorely lacking is
(32:45):
imagination.
We can get so stuck in theterror and the fear and the
uncertainty that we don't allowourselves to really like.
We say, like expandingknowledge, like think of new
ways.
We have to create the hopefulworld we have to envision it.
We have to know that justbecause things have been written
(33:08):
away 2,000 years ago, we don'thave to keep doing the same
thing, and people that arecreating independent media are
trying to do that Ways tosupport us and other.
You know independent podcasters,but us first hello is, you know
, leave.
You can leave reviews, share alink to our podcast on your
(33:29):
social media.
You can even put it in youremail signature, text it to your
friends Anytime you subscribeon podcasting platforms.
That all really helps.
Subscribe on podcastingplatforms that all really helps.
But we really appreciate youlistening and we hope you have a
week full of woman.
I'm just kidding.
Have a lovely week, thank you.
They're called laptops, but it's like you're
not supposed to keep it on yourlap.
You'll get a tumor.
It could be called see, but youcan't call it a tabletop
computer.
You get it.
So yeah, it's the podcast thatStealthy Serpent warned you
about Welcome to Biting All theApples where two gals discuss
(00:24):
one radical book, thebest-selling critical and
comedic masterpiece from 1895,the Women's Bible by Elizabeth
Cady Stanton.
Greetings, peaceful listener.
(00:53):
I'm Sarah Kay and I'm runningthe whole show today because
it's back-to-school week andthat stuff will really sneak up
on you if you're busy watchingthe country burn.
As you may know, joanna V is ateacher, and a darn good one too
.
She's out shaping, inspiringand corralling a fresh batch of
young minds this week, and Ithink she's shaping up her new
classroom.
It was switched up at the lastminute because public school can
be wily like that, but weshould really just appreciate
(01:14):
public school while it's stillaround, am I right?
Rolling with it?
We've got more biblicalanalysis and insight from our
Victorian feminists to sharewith the world, and it's going
to take a lot more than goingback to school or releasing the
military on our city streets tostop us.
We're pondering the Book of Johntoday by golly, and the
(01:36):
selections they chose tocritique in the Woman's Bible
are short.
Now, maybe compact is a betterword, because there's still so
much packed in to just a fewpages.
We've got hot topics likemiracles, mothers, prejudice and
hogshead to cover.
I won't be alone alone, though.
Joanna V and I came up with away to include her voice in the
(01:59):
discussion, so you'll still getto hear from the whole crew
Elizabeth, cady Stanton, theWomen's Bible Contributors and I
hear there's another appearancefrom Anonymous, me, of course,
and Joanna V.
Think of us as your sewingcircle without that sewing part.
Speaking of Joanna V, let'sresurrect hope you enjoy that
(02:21):
biblical pun.
Let's resurrect her voice todeliver our disclaimers.
Speaker 2 (02:26):
Biting All the Apples covers analysis of religious
texts.
Some listeners that arereligious out of the need for
the illusion of certainty mayfind the content offensive.
Biting All the Apples alsodiscusses historic texts and
feminist movements.
We recognize that individuals,groups and alternative movements
have been left out ofmainstream history.
We will note that wheneverpossible, we are open to
(02:49):
additional information providedto us in the spirit of expanding
knowledge episode.
Speaker 1 (03:06):
I can't even believe it.
I'm hoping somebody's knowledgehas been expanded.
If nothing else, I know thatmine has.
Going through the women's Bibleduring these times has been a
crazy ride.
I'm dying to hear if anybodyelse has been doing the same
thing or revisiting a certaintext while we're experiencing,
you know, an authoritariantakeover of the country.
So, working through this, thiscritical analysis that these
(03:28):
women did 130 years ago, it'sjust wild Again.
I need better words for this.
I'm not exactly a Victorianfeminist scribe, but I do have
words for some of the thingsthat have gone down since we
started this podcast.
The first thing is theestablishment of the White House
Faith Office and that created adedicated office within the
(03:54):
Domestic Policy Council toconsult with faith leaders and
advise on policy related toreligious liberty and the work
of faith-based organizations.
There's something that tells methat it's not all faith.
Do you know what I'm saying?
Other thing that went downsince we started the podcast an
executive order and task forceto eradicate anti-Christian bias
.
They established a religiousliberty commission and new
(04:16):
guidance on religious expressionin the federal workplace.
So we were not crazy when wethought one of the areas of
focus should be on the impact ofreligion on American culture
and I hope that working throughthis book has given some new
perspective on it.
I know there are other textsthat add to this.
We'd love to hear if you haveany suggestions for us.
(04:37):
But overall, this has reallyshown us that for a long time,
women have said that thepatriarchal structure of
Christianity is a problem.
I guess what I'm saying is thisproject has been a very
interesting companion duringthese times and I hope it has
been for you.
We definitely have several morechapters in the New Testament to
(04:58):
go, but we're winding down.
There's not a ton left.
We're looking at, I'm lookingat here.
It says we got John, and thenwe have Acts, romans, and then
it just kind of.
They kind of do the same thingthey did with the Old Testament.
They like squish a bunch ofbooks together.
So we're going to keep at it.
Where's my co-host?
I'm talking into the void.
(05:19):
She can't make it this week.
I'm talking into the void andwhat I'm going to tell you about
now is the Book of John.
So again, the Book of John.
As I mentioned in the intro,they don't cover a lot In the
Women's Bible.
It's like well, I mean, it'slike five, six pages.
But they make some reallyinteresting selections and
(05:42):
Elizabeth Cady gives most of thecommentary, with a final short
analysis by our favorite writer,our new favorite writer.
We have many favorites, but ournew favorite writer, anonymous
Elizabeth, mentions that John isthe only disciple that
documents the resurrection ofLazarus and many things not
mentioned in the other gospels.
So she's like John is the onlydisciple that writes about
(06:05):
certain things but she doesn'tmention in them.
So she's like John is the onlydisciple that writes about
certain things but she doesn'tmention in them.
So we don't get to any of theunmentionables.
If any of you listeners care toshed light on the uniqueness of
the gospel of John, you know wewant to hear about it.
So the first passage selectedfrom the book of John in the
woman's Bible is John 2, 1through 10.
And it is the famous water intowine story.
(06:27):
Okay, they're all like at awedding and Mary's there.
And Mary's like, hey, jesus,they're running out of wine,
they don't have any left.
And then Jesus is like that'scool.
Actually he doesn't say that,he's like woman, don't tell me
what to do.
But then Mary tells everybodyshe's like listen to whatever he
says.
And so you know famous thing heturns the water into wine.
(06:49):
As with all biblical stories,you can take it for what it is
that Jesus showed up and heturned water into wine and
everybody was dazzled with it.
If you look at it for itsmetaphorical qualities, the idea
of water is really aboutpurification and a ritual
(07:09):
cleansing and it's representingkind of like the old way.
And when Jesus turns the wineand then when Jesus turns the
water into wine, it's likeforeshadowing, like the blood of
Christ.
So those are some themes thatwe can think about.
I just wish I knew what Joannathought of this.
Speaker 2 (07:29):
Oh, dear co-host Sarah Kay, you asked me what I
thought about Jesus turningwater into wine and I thought
that story was very interesting.
Obviously one of the mostwell-known stories, obviously
one of the most well-knownstories.
But I did find it interestingthat the ladies from the Women's
(07:49):
Bible mentioned that Joseph wasprobably already passed away
and that Mary was related to thepeople of the wedding, which
was obvious because she was likemaking orders and such that she
was probably a relative towhoever was getting married,
such that she was probably arelative to whoever was getting
married, and that they focusedon just basically telling us
(08:10):
that when he spoke to his mother, because Mary asked hey, jesus,
we're out of wine, what are wegoing to do?
He was like woman, what are youtelling me to do?
And our ladies from the bookare like I know that sounds
terrible, obviously we wouldn'tlike that even in their day of
1895.
But back then all women werejust accosted was the quote in
(08:34):
that manner, even the servants.
We were just woman.
Get over here, do this.
Speaker 1 (08:41):
Yes, I loved that too , the idea of Jesus calling his
mom, his mother woman.
But Elizabeth does even pointthat out.
She's, like everybody, chillabout that.
That was like not that rare.
She thinks that Mary wasrelated to one of the parties of
(09:03):
the marriage, so maybe she evenhad, you know, more of a
personal stake in it, and I'mtalking about Mary having more
of a personal stake in thewedding and not just Elizabeth.
We know Elizabeth has a superpersonal stake in her analysis
of this book.
So the thing that I'm findinginteresting is, progressively in
the woman's Bible they aredoing more like Elizabeth.
(09:25):
A lot of her responses to thesesections that they pick is
really, you know, it's mostlymore of a recap of what we just
read, as opposed to the earlierOld Testament where they're kind
of like ripping it apart andbringing in modern day examples.
So but she brings up probablyMary was related to one of the
(09:45):
parties in the marriage, for sheappears to have given
directions as one of the family.
As Joseph is not mentionedeither on this occasion or
afterwards, we may suppose thathe died before Jesus entered
into his public ministry, andthat made me think I'm like we
didn't even learn about whathappened to Jesus's dad?
Because he just got replacedreplaced because we're supposed
(10:06):
to believe his real dad is Godand we're just supposed to be
cool with that, like he gets norespect.
And so with Elizabeth's very,almost like factual recapping,
she's writing the Jews alwayskept a great number of water
pots filled with water in theirhouses for the ceremonial
washing prescribed by law.
Commentators differ as to howmuch these pots contained, but
(10:27):
it is estimated that the sixcontained a hog's head, and you
know I love those old-timeywords.
Speaker 2 (10:35):
I wanted to know exactly how much a hog's head
amount of wine would be, andit's like 63 gallons, so I hope
that was a very large wedding,considering they had already
went through the good wine.
And I mean, obviously Jesusmade better wine, but 63 gallons
(10:56):
of really good wine, woo,that's a lot.
Speaker 1 (10:59):
I wonder if Costco sells hogshead sized stuff, like
, can you get like a hogsheadworth of Coca-Cola or something
of Five Alive?
Do you remember that drink?
I remember that very well.
The next passage that Elizabethselected is talking about
really.
I mean, essentially the themeis prejudice.
(11:20):
So all these people are outsidenear a well and a woman who is
a Samaritan, a Samarian, showsup and supposedly Jewish people
and Samarians, they're liketotally prejudiced against each
other.
But Jesus is like what is upwith that?
And that's like my shortversion of this story.
(11:41):
This particular bible passage isso interesting to read nowadays
because of the extreme divisionthat we're seeing socially and
then also reinforced politically.
It's like, has nobody read thisstory about Jesus at the well?
Elizabeth says as theSamaritans see, when I say
(12:02):
Samarians, I can't evenpronounce things when Joanna's
here, so when she's not hereit's even crazier.
So as the Samaritans were notgenerally disposed to receive
the Jews into their houses,jesus did not try to enter but
sat down by Jacob's well andsent his disciples into the town
to buy some necessaryprovisions.
(12:23):
The prejudices against eachother were so inveterate that
they never asked for a favor.
Hence the woman was surprisedwhen Jesus spoke to her, but
Christ despising all suchprejudices that had no
foundation either in equity orin the law of God.
Asked drink of the Samaritanwoman, asked drink, asked drink.
(12:46):
That's what I mean.
That's what it says.
But after reading this passageI was kind of like how many
memes do people need to make ofJesus being like?
That's not what I said, youknow, that's like kind of a
thing right now.
You know what I mean both haveIsraeli heritage right.
Speaker 2 (13:03):
Basically, they differ in religion and what they
believe, and I love that Christis again depicted and how the
(13:27):
ladies represent him.
He had no need for that in hislife and that we, in order to
progress, need to get over thissilliness.
Water is water.
It doesn't matter what youbelieve in, and even from the
Son of God, leaving a messagelike this by example, it has not
(13:49):
changed our world sadly,another passage that Elizabeth
picks for the book of John thatseems really relevant to today.
Speaker 1 (13:58):
Is this really short one?
I think it's in John 4, 1through 3.
And it's kind of talking aboutsins of the father, sins of the
parents caring through to thechildren and that's why, like a
child is sick or has ailments oris disabled, and in the passage
and as Jesus passed by, he sawa man which was blind from his
(14:19):
birth and his disciples askedhim saying master, who did sin
this man or his parents?
That he was born blind?
And Jesus answers neither haththis man sinned nor his parents,
but that the works of Godshould be made manifest in him.
And Elizabeth explains she'slike people still do this today.
(14:41):
It's almost like people want tofind blame or if anything is
wrong with you, it is alwayslike bad and about sin, when
really Jesus is saying like evensomebody that's blind, that is
a work of God, like there'sgodly meaning in that mind.
That is a work of God.
Like there's godly meaning inthat the blindness may have
resulted from a combination ofcircumstances beyond the control
(15:01):
of the parents.
The statement does not disprovethe law of transmission, but
simply shows that defects arenot always the result of sin.
That's another thing we reallyneed to repeat, especially in
America.
Anybody that is disabled orsick, it's because they deserved
it or they did something wrong,and it is just not so.
(15:22):
If people were following theadvice from Jesus, it is to see
God in all the things.
Okay, I mean, is that so hard?
What's the problem?
So, yeah, anyways, like acouple of good you know, just be
a good person lessons in there,and it looks like Elizabeth
just pretty much reinforces that.
Again, no biting commentary,really.
(15:45):
But now we're getting into thestory promised to us in the
intro the resurrection, thefirst resurrection in the Bible,
or first one by Jesus, becauseI do think we talked about a few
in the Old Testament, I thinkor were people healed?
I don't know.
It seems like every time Iresearch this stuff, they're
(16:06):
like and this shows the veryfirst, and I'm like I don't know
.
Anyways, this is a story ofJesus raising Lazarus from the
dead, or Lazarus.
Lazarus, I think, is a heavymetal band, I don't know.
Lazarus is in Bethany andapparently Jesus and Lazarus
(16:28):
were like pals, so he knew them,but his sisters, martha and
Mary, send for Jesus and they'relike Lazarus is sick and you
know you got to come help him.
And he's like hold up.
He's like let him set for twodays, which I thought was funny.
I'm like okay, and actuallytechnically he says when he
(16:51):
heard, therefore, that he wassick, he abode two days still in
the same place where he was,because he was like the sickness
is godly, see, it does.
It refers back to the lastthing that we read.
But Jesus finally arrives andJesus is actually like he's like
sad about Lazarus.
It's actually his, you know,close friend.
(17:12):
So when Lazarus passes away,jesus actually cries.
It says in here he wept.
Then said the Jews behold howhe loved him, you know.
So we're really seeing thiskind of emotion.
We really hadn't seen that inthe other stories.
But after I think it was threeor four days, they took away the
stone from the place where thedead was laid and Jesus cried
(17:36):
with a loud voice Lazarus, comeforth.
And he that was dead came forth.
So he just like raised somebodyfrom the dead.
And Elizabeth says it appearsthat Jesus was a frequent
visitor at the home of Mary,martha and Lazarus and felt a
strong friendship for them.
They lived in Bethany, twomiles from Jerusalem.
Many Jews came out from thecity to express their sympathy.
(17:58):
So he was like a popular guy.
The grief of Mary, the tears ofthe Jews and his own warm
friendship for the sistersaffected Jesus himself to tears
and groans.
In appealing to divine power,jesus wished to show the
unbelieving Jews that hismiracles were performed by
influence from above and not bythe spirit of evil to which the
(18:20):
source they attributed hiswonderful works.
Many who were said to witnessthis miracle did not believe.
After this, jesus again restedat the home of Mary, where she
washed his feet and wiped themwith the hair of her head and
then anointed him with costlyspices from an alabaster box.
He then went up to Jerusalem toattend the Passover.
(18:41):
That was Elizabeth's commentary.
Do you see what I mean?
It's more just kind of likesummarizing.
I do like any story, that'slike.
And then she wiped his feetwith her hair.
That's why they wouldn't allowwomen to cut their hair back
then, because they're likethat's some good foot washing
hair.
You better keep that on yourhead, girl.
But I can't quite figure outwhy this was chosen for the
(19:01):
women's Bible passage, because Imean it does show a little bit
of the difference between Marthaand Mary, you know, because
Mary is the one that actuallydoes all the foot washing, so
maybe that's why she picked it.
But Elizabeth doesn't reallyspecifically say and I really
wasn't able to get a whole lotas far as you know, like purple
haired feminism stuff that Ireally tend to like- but I guess
(19:24):
the biggest takeaway from thisis that Jesus also had grief at
the loss of a friend.
Speaker 2 (19:31):
so instead of doing a miracle where, like he healed a
blind person, like wasmentioned a little bit in this
section, he called out, he criedout in tears to prove that his
power was coming from beyond himto those that were thinking it
(19:51):
might be like a dark magic,which then, of course, led me
back to what we've learned whenwe were reading about the
Kabbalah, because I have sinceread a lot about the Kabbalah
and there is actual literalmagic tied to that particular
book of the Old Testament.
So obviously there was a lot ofkind of magical stuff happening
(20:13):
at that time, which is funnybecause you think of it now as
just like a sort of fringe thing.
But apparently back in the timeof Jesus, these soothsayers and
necromancers were a big, bigpiece of this.
So basically, jesus just wantedto prove that it wasn't him.
I don't know.
I think more of the story isthat grief is powerful.
(20:34):
Maybe I could be wrong.
Speaker 1 (20:37):
Joanna, you are never wrong.
I think grief was definitely apart of it.
But maybe Elizabeth was pickinggrief as a theme because the
last passage in the coverage ofthe book of John is about Mary
Magdalene coming to Jesus's tomband seeing that he well.
At first she thinks he has beenmoved.
So this is John 20.
(20:59):
I'm sure this is, you know,this is kind of like Bible's
greatest hits.
But Mary comes and she's likehe's not here, and so she runs
to get Simon Peter and she'slike, oh my God, he's not here.
Someone moved him.
And then when she comes backshe brings him back to the
Sepultura also another band name.
Mary happens to see two angelsin white sitting there.
(21:20):
Mary happens to see two angelsin white sitting there and the
angels say unto her Woman thereit is again Woman.
And they say unto her Woman.
Why weepest thou?
She saith unto them Becausethey have taken away my Lord and
I know not where they have laidhim.
And when she had thus said, sheturned herself back and saw
(21:41):
Jesus standing and knew not thatit was Jesus.
She was like, who is that?
She didn't even know, probablybecause she wasn't expecting it.
You know, normalcy bias is athing.
But then he sees her and hesays to her woman so again,
elizabeth tried to warn us aboutthat.
She's like you're going to heara lot of woman here, but it's a
thing.
That's how they used to talk towomen.
(22:01):
It's totally cool.
Jesus said unto her woman whyweepest thou Whom seekest thou,
even though you know what?
I got a problem with thisalready because I'm like, come
on, dude, there was a bit of ahassle, like three days ago, in
case you weren't there.
How can you not remember?
But she's supposing him to bethe gardener.
Saith unto him, sir.
If thou hast borne him hence,tell me where thou hast laid him
(22:24):
and I will take him away.
So she's talking to resurrectedJesus because she still just
doesn't believe it and Jesus islike Mary and he says her name
and she's like, oh my gosh.
But Mary can see him and themen aren't seeing Jesus or the
angels, and that is the pointthat Elizabeth talks about in
(22:46):
her response.
Mary appears to have arrived atthe sepulchra before any of the
other women and converse withJesus, though the disciples, in
visiting the tomb, saw nothingbut cast-off clothes.
Yet Mary sees and talks withangels and with Jesus.
As usual, the woman is alwaysmost ready to believe miracles
(23:07):
and fables, however extravagantand though beyond all human
comprehension.
The men who visited the tombsaw no visions, but all the
women saw Jesus and the angels,though the men who went to the
tomb twice saw nothing Like.
How come that isn't highlighteda lot about the story, like
anyways.
So Mary arrived at the tombbefore light and waited for the
(23:31):
other women, but seeing someoneapproaching, she supposed he was
the person employed by Joseph.
So she didn't even know.
But we already talked aboutthat and for old-timey word
stuff, elizabeth also writesfilled with joy and with
amazement.
She called him Rabboni, whichsignifies teacher, and Jesus
said unto her touch me not.
(23:51):
But I looked this up and he wasjust mostly like listen, I was
just resurrected.
So like you got to let theresurrection like sink in first.
So that's what's up with that.
Now Elizabeth closes out herresponse by saying this finishes
the consideration of the fourgospels.
The direct recorded words ofJesus upon the question of
(24:12):
purity, and all furtherreferences should harmonize in
spirit with his teachings andshould be so interpreted,
without regard to contraryassertions by learned but unwise
commentators.
So she's setting up thatthey've gone through these, the
four gospels and all of the restof the New Testament should be
(24:35):
in line with what Jesus, how heacts and how he says to honor
God.
And I do believe that that hasbeen a point of contention among
many Christians where they'd belike Jesus didn't say that or
like different books in the NewTestament are really
contradictory.
So she's setting this up, she'sletting us know that for the
rest of the book.
That's where her and her fellowVictorian feminist commentators
(24:58):
are coming from.
So after all of Elizabeth'scommentary in those passages we
get a little treat, a shortlittle essay from the anonymous
writer and again, I think thisperson is, you know, keeps
anonymous because they reallylike dig at some of these ideas.
Going back to digging at likeJesus was probably just like the
(25:22):
son of Joseph the son of Godthing is a bit of a stretch.
She writes.
I think there can be noreasonable doubt that such was
the opinion of the authors ofthe original gospels.
Upon any other hypothesis it isimpossible to account for their
having given the genealogy ofJoseph to prove that Christ was
one of the blood of David.
The idea that he was the son ofGod or in any way miraculously
(25:46):
produced was an afterthought andis hardly entitled now to
serious consideration.
The Gospels were written solong after the death of Christ
that very little was known ofhim.
Oh really, people seem to talklike they know him, though, of
course, and we knowsubstantially nothing of his
parents.
How is it that not one word issaid about the death of Mary,
(26:09):
not one word about the death ofJoseph?
How did it happen that Christdid not visit his mother after
his resurrection?
Okay, and then Anonymous writessomething that I you know.
I did not piece this togetheras a kid coming up in catechism.
In the Bible, jesus only talksto his mother three times.
(26:29):
The first time he speaks to hismother is when he's 12 years
old.
His mother having told him thatshe and his father have been
seeking him, he replied how isit that you sought me?
The second time was at themarriage feast and the third
time was at the cross, and thisis all.
I did not know.
There you go, and that is funnyto me, because we have a lot of
(26:51):
, again, christian nationalistsand this whole family values,
people taking over, and they'rejust talking about honoring
father and mother and thestructure, and I'm like well,
jesus didn't even talk to hismom.
Speaker 2 (27:07):
So, basically, Anonymous is saying, yeah, he
was a great man, but I don'tthink he was like.
I think it was like a normalmiracle, you know, like all
birth is.
And because of that, shouldn'tMary have a bigger, a bigger
piece of the Bible?
Why are we not honoring her?
She raised him, joseph as well.
(27:27):
He's not mentioned either.
Like even at the wedding theywere like he's probably dead.
He wasn't mentioned.
We don't hear about his death.
These are the people that madethe Lord that we all see as the
son of God, and why wouldn't wewant to know more about his
parents and more stories?
The very favorite part of thiswhole thing?
(27:51):
Because they give props to ourCatholic Church, and I've never
heard this said about theCatholic Church as being the
best thing.
The best thing about theCatholic Church is the
deification of Mary, and yetthis is denounced by
Protestantism as idolatry.
There is something in the humanheart that prompts man to tell
(28:21):
his faults more freely to themother than to the father.
The cruelty of Jehovah issoftened by the mercy of Mary.
So Catholics have the mercy ofMary and a lot of great songs
about her.
Speaker 1 (28:37):
And that is true.
The Catholics do have somereally good Mary songs and they
even have a whole prayerdedicated to her.
So Catholics did Mary right,which is also funny that they
are like the worst.
I don't know if they're theworst, but they're top of the
worst as far as letting femalesbe in leadership positions or
have any say over their ownbodies.
(28:58):
But you know, good on Mary.
So Anonymous wraps up and I'mgoing to read this paragraph
here.
It's a little bit of whatJoanna was talking about, a
little bit of what I was talkingabout.
We're all talking, remember, inthe sewing circle here.
Is it not strange that none ofthe disciples of Christ said
anything about their parents,that we know nothing of them?
(29:20):
Is there any evidence that theyshowed any particular respect
even for the mother of Christ?
Ooh, snap, it's true, we don'tknow.
Were they nice to Mary?
Were they just saying likewoman?
Mary Magdalene is in manyrespects the tenderest and most
loving character in the NewTestament.
According to the account, herlove for Christ knew no
(29:42):
abatement, no change, true, evenin the hopeless shadow of the
cross.
Neither did it die with hisdeath.
She waited at the sepulchra,she hastened in the early
morning to his tomb.
And yet the only comfort Christgave to this true and loving
soul lies in these strangelycold and heartless words Touch
(30:03):
me not.
I love that.
Anonymous is like why so cold?
Why you gotta be so cruel?
As I mentioned before, I heardsome other accounts that the
touch me not because he was inlike a fragile state, but still
I even thought the same thingrereading that passage, where
I'm like why was he letting herbelieve that she was the
(30:25):
gardener?
And why didn't he say somethingLike if I came back from the
dead I would assume that peoplewould be shocked.
And instead I'm like was hetoying with her?
I don't know.
I appreciate that this book didhighlight Mary Magdalene quite
a bit, because we've had somepeople suggest that there are
some books about, or even byMary Magdalene that she really
(30:50):
never got her due.
In fact her gospel supposedlywas hidden.
But that's something that wecan uncover, maybe in a whole
nother season of biting all theapples.
So there you go.
As Elizabeth said in her wrapup, we've covered the four main
gospels.
So in our next episode we'rebringing back our co-host Act.
(31:12):
We're bringing it back togetherfor the book of Acts.
Get it See, without Joanna, I'mjust a lost pun at sea.
You know what I mean.
It's no fun, it's no pun.
But we would love to hear fromyou.
We've got different ways youcan do that.
You can check out our YouTube,our TikTok.
(31:33):
You can message us there.
If you look in the showdescription, the show notes
akaka show description, aka shownotes that will direct you to
the links of where you can leaveus a voicemail or send us a
text message.
We'd love to hear what youthought of these first 20
episodes, and maybe we should goin a whole new direction.
(31:56):
Maybe we should just AI therest of it.
Is anybody listening?
Hello, we do know that peopleare listening and we appreciate
it so very much.
I cannot stress how important itis to support independent media
during these times, even sincelast week when I mentioned that
(32:19):
more leftist voices, feministvoices and this independent
media we are really gettingsuppressed and it's so important
that we're able to get the wordout about this stuff, to start
conversations, to make peoplesee things in a different way.
One of the things that I thinkwe are all sorely lacking is
(32:45):
imagination.
We can get so stuck in theterror and the fear and the
uncertainty that we don't allowourselves to really like.
We say, like expandingknowledge, like think of new
ways.
We have to create the hopefulworld we have to envision it.
We have to know that justbecause things have been written
(33:08):
away 2,000 years ago, we don'thave to keep doing the same
thing, and people that arecreating independent media are
trying to do that Ways tosupport us and other.
You know independent podcasters,but us first hello is, you know
, leave.
You can leave reviews, share alink to our podcast on your
(33:29):
social media.
You can even put it in youremail signature, text it to your
friends Anytime you subscribeon podcasting platforms.
That all really helps.
Subscribe on podcastingplatforms that all really helps.
But we really appreciate youlistening and we hope you have a
week full of woman.
I'm just kidding.
Have a lovely week, thank you.
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