August 15, 2025 • 54 mins
In this seriously-worth-your-time episode, we explore how Elizabeth Cady Stanton's 1895 "The Women's Bible" called out religious justifications for female subordination that mirror today's Christian nationalist rhetoric.
Here's what you get:
• Examining the books of Mark and Luke, which address marriage, divorce, and women's status in early Christianity
• Stanton reveals how the New Testament made divorce laws even more restrictive for women
• Challenging the prioritization of self-sacrifice over self-development for women
• Ellen Battelle Dietrick uncovers women erased from Christian history like Thecla and Paula
• Documentation of how a woman's crucial role in creating the Latin Bible was deliberately erased
• Connecting Biblical patriarchy to economic systems that benefit from women's unpaid labor
• Identifying religious hypocrisy when rules are selectively applied to control rather than uplift
A great way to resist authoritarianism is visible and enthusiastic support of independent media. Like, comment, subscribe and share this podcast - democracy depends on it.
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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Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
You know it's hard times.
Speaker 2 (00:01):
It is hard times.
Speaker 1 (00:02):
It's hard to be uplifting in America.
Maybe it's good somewhere,where, somewhere, some other,
where, actually I?
Speaker 2 (00:11):
think it's global.
We're in a global situation.
Speaker 1 (00:15):
So maybe someone on a spaceship from another planet
they might have figured it out.
Speaker 2 (00:22):
Maybe Come pick us up .
We're here.
If you're receiving thisbroadcast, If you hear us we
will come with you.
It's the podcast that SlapHappy's serpent warned you about
.
Speaker 1 (00:34):
Welcome to Biting All the Apples where two gals
discuss one radical book, thebest-selling critical and
comedic masterpiece from 1895,the Women's Bible by Elizabeth
Cady Stanton.
Speaker 2 (01:01):
I'm Sarah Kay, I'm Joanna V.
Just when you thought the UScouldn't get any more Bible-y,
the past week has brought awhole slew of videos from
Christian nationalists,so-called pastors and squawkers
right Squawkers.
Speaker 1 (01:17):
I like that.
Speaker 2 (01:18):
Are they spreading a gospel of caring for each other,
one of feeding people?
Come on now Encouragingspiritual introspection?
Of course not.
They're using the Bible tojustify their smooth-brained
opinions on how the subjugationof women is necessary.
Speaker 1 (01:35):
So sad 2025.
Speaker 2 (01:37):
I know Some may say that it's just a rogue
interpretation of the gospel,but we here at Biting All the
Apples have shown you over 18episodes just how much female
subservience is already baked in.
It's right there, ready forscooping and serving, so easy.
I know, I know, and in thisepisode we're going to serve you
(02:00):
some strong messages from ourVictorian feminists that called
out these problems 130 years ago.
We're getting into theresponses to the books of Mark
and Luke.
They cover passages related tomarriage, subservience and
hypocrisy.
Stanton repeats her call forwomen to see self-development as
their highest duty, and EllenBatil Dietrich drops some crazy
(02:23):
knowledge and I'm not kiddingabout a group of women from
Paul's days that have goneunrecognized.
Speaker 1 (02:29):
She rocked it out.
Speaker 2 (02:31):
But you know we're here to recognize, and that's
what we are going to do, rightafter you hear our important
disclaimers.
You can't move on without thedisclaimers, I know you can't
Biting All the Apples coversanalysis of religious texts.
Speaker 1 (02:44):
Some listeners that are religious out of the need
for the illusion of certaintymay find 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
additional information providedto us in the spirit of expanding
(03:06):
knowledge.
Now, if you want to just notexpand it and debate our
knowledge, go ahead.
Speaker 2 (03:13):
That's cool, try us Do it.
Try it.
Yeah, step up, step it up, pullup.
As they say, ooh, pull up.
I haven't heard that one, Ilike that.
Speaker 1 (03:21):
Do it.
I'm going to use it.
Pull up, talk to us, pull on up.
We want to hear what you haveto say.
You know, bring it on.
You can even leave a voicemessage.
Speaker 2 (03:30):
We're just trying to make expanding knowledge like
fashionable.
Speaker 1 (03:34):
Right, bring it back.
Speaker 2 (03:38):
We're trying to make it really cool.
Bring Ooh, do you rememberthose?
Speaker 1 (03:42):
No, but I'm like jazz was cutting edge.
Jazz hands, jazz hands Stillcool.
Speaker 2 (03:49):
Being jazzy is cool.
Jazzy, jazzy Jane, that's whatthey call me.
I know, I think.
Speaking of jazz and riffing, Ican't wait to get riffing on
this new testament.
I know, I know I've beenwaiting.
What do you think reading thesebooks of?
Speaker 1 (04:07):
boys.
First of all, I never connectedhow this is all tied into one
little book.
What's all tied in Oursuppression in the fall.
Speaker 2 (04:17):
Oh yes, thank you.
Yes, yes, yeah.
Speaker 1 (04:18):
I mean, obviously I knew there was a problem in
certain religious parts of life,but like I didn't realize that
it's been affecting ourgovernments for like forever.
Speaker 2 (04:31):
It completely informed the culture, yeah, of
stuff, of stuff.
Speaker 1 (04:36):
Of life.
I'm an academic Of life.
You know what?
Speaker 2 (04:38):
It really informed the stuff of the stuff and it's
just been Lots of stuff.
Speaker 1 (04:42):
It's crazy.
I'm drowning in it.
Speaker 2 (04:46):
And maybe this is why I want somebody to tell us is
it.
Are we?
Were we just naive?
Or does everybody know this, orwe are we reading it wrong?
But the more that I'm goingthrough this book, that's
exactly how I feel too, whereyou see, every cultural norm
that we have in America is basedoff of these, like Christian
ideas of this hierarchical thing, yeah, and the subservience of
(05:10):
women.
Speaker 1 (05:11):
And it's not the good stuff that's in the actual
Bible.
Speaker 2 (05:14):
None of the good stuff.
Speaker 1 (05:16):
None of the good stuff stuck.
Speaker 2 (05:18):
Yeah, it's bonkers.
Speaker 1 (05:19):
And that women have known this the whole time and it
just keeps getting suppressed,like I just read that today.
That Abigail just a second agoI was looking something up
Abigail Adams was like herhusband Adam Adam John John
Adams.
Speaker 2 (05:36):
I was like maybe she had two husbands.
I don't know how progressivewas she.
Speaker 1 (05:41):
Yeah, she was like listen, you got to make women
part of this.
And they were just like listen,you got to make women part of
this.
And they were just like no,never going to happen.
Like literally she brought itup and was like hey, john, women
should have a right to say.
We'll never stand for it.
And the next year all thecolonies were like we got to
pass laws.
These ladies be talking.
(06:01):
And they immediately passedlaws in 1777 where women can
vote.
I learned that today.
Speaker 2 (06:08):
I wish you could see my brain exploding on this
podcast.
Speaker 1 (06:12):
Yeah like legit.
You look just like the emoji.
I can't.
It's crazy to see Sarah.
Speaker 2 (06:17):
I did not know.
Yeah, you're like.
I hope she can finish thisepisode.
I hope her hair comes back, butI didn't know that either.
Right Direct quote from her.
They were like actually we needto crack this down to make sure
they can't vote.
So it wasn't even.
Speaker 1 (06:33):
But no those ladies back then are like hey, we're
doing everything Right, and ifyou want us to keep doing
everything, then we should atleast have a say.
And they were like no.
Speaker 2 (06:46):
So what I'm putting together here is that the
subjugation of women is directlytied to the economic system,
and that's why they're usingthat part of the Bible, because
if it really was about followinggospel, just as important would
be making sure things likejustice and mercy and compassion
(07:10):
Were right up there and helpingpeople Should be right there in
the law.
To me, it just proves that thisis used to reinforce this
economic system that is sooppressive.
Speaker 1 (07:20):
And it's crazy because it's not like it was.
It was right from the beginning, right?
Speaker 2 (07:25):
or I keep on seeing all these call outs like oh look
, another hypocritical christian, you know right, winger.
And then people are like he'snot a, he's not a good christian
.
Or oh, here's another badchristian.
And my question is at whatpoint do we just say that it's
Christianity that's bad?
Speaker 1 (07:45):
Yeah, yeah or that's fake.
Speaker 2 (07:48):
It's fake Because it's how many.
I mean, I've seen it so manytimes Like there's always a
senator or a pastor and they'regetting caught for kitty
fiddling, and there's a websitethat keeps track of this stuff,
by the way.
So I'm not just like talking BS.
Speaker 1 (08:02):
Well, you see it, even locally, everybody knows
locally the way.
So I'm not just like talkingwell, you see it, even local.
Everybody you know locally.
You can just look around yourwherever you live locally, yeah,
and look up some stories umwhere things are going wrong.
You're gonna find the religiousfolks that are that's messing
with the kids.
Speaker 2 (08:16):
It's that's right it's not the ladies and if it's
not messing with kids, they'rewarmongers, or saying things
like we need to round uphomeless people get them out.
Get them out of my face, yeah,so so I'm like we're gonna kick
the homeless people out of where, like the earth?
Speaker 1 (08:35):
like they're homeless .
Speaker 2 (08:38):
This is where we are and that's why it's like they're
not interested in people unlessthey can they have some sort of
capital value Same thing withlike the abortion right Like,
because it's not about babies,it's about the economy and free
labor.
Free labor, yeah, free labor.
Women in traditional wifeyroles completely give a
(09:00):
bajillion dollars worth of freelabor.
Speaker 1 (09:03):
Oh my gosh, and how much is the creation of a human
worth.
Speaker 2 (09:07):
You know Also that takes women out of the workforce
.
Don't even get me started, eventhough I'm started.
No, I mean I'm with you.
So I wonder it could take a waylonger time.
But when I brought these videos, I think it is a guy's name,
doug Wilson.
Should I just make that up?
The guy, the white haired dudewith the beard, where he was
(09:29):
like women are people who havepeople or something.
Just.
I don't even almost want tosignify it because I stand by
what I said last week, where Ithink these people getting
platformed is just, it's juststupid.
Yeah, they're just.
Because on one hand, itshouldn't be shocking, because
I'm like that's exactly what alot of men think of women and
have for a long time.
Speaker 1 (09:49):
Obviously John Adams.
Look, his wife said that and hewas like hey guys, we got to
pass some laws, we got to be onshutdown.
Them women be talking.
That's not good.
These women have ideas.
I don't like it.
Speaker 2 (10:04):
Yeah, I don't like it yeah, I don't want that sass,
that's the other thing.
Speaking of our minds gettingblown, it wasn't until all of
the kids' books they have.
Now there's so many more thatuncover hidden women's history.
Yes, whereas actually a womanthat discovered DNA and sharks
(10:24):
and astrophysics and stuff.
So I'm buying these books for mynieces and I'm reading along
with them.
I'm like I didn't.
Nobody told me any of this andthey're just happily like do, do
, do, do, do, yeah, which alsois why I'm like you cannot
convince me that these girls weknow are going to take any of
this.
Yeah, I know because they'vebeen brought up on these books.
(10:45):
I'm sorry.
Speaker 1 (10:46):
They've been brought up on these books and you know
thinking my, you know my littlepeople in my life have been
brought up on them.
Yeah, and they're going to belike no man found a dinosaur.
I read the book yeah, it was alady and the men took it all,
(11:06):
and even little boys, when theyhear that, are like why would
that happen?
You know why would whathappened?
Why would they?
Why would they say that thewoman didn't find it right?
Speaker 2 (11:14):
that's because yeah they'd be like, why, what if the
lady like they don't even careabout that stuff?
Speaker 1 (11:18):
yeah, actually all the things in history.
Like if you brought a bookabout the civil rights right and
you and you brought it up andyou talked just real, basically
to like a five-year-old, theywould be like why would anyone
do that?
And you're like that's a greatquestion, it's so true, it's so
true.
And like I do not know, right,right, but stick with that
(11:41):
little one.
Speaker 2 (11:42):
Hold on to that.
I'm like where's our segue?
Speaker 1 (11:44):
How about this?
Speaker 2 (11:45):
You know what?
You ready to try something new.
Abrupt segue Bible.
The Book of Mark makes up justthree pages, that's it, but it
does have some good stuff.
Speaker 1 (11:57):
I like the ladies are like well, you know, they say a
lot of the same things.
They kind of do.
They're like I'm just going topick out some things.
Speaker 2 (12:04):
They're like I'm just going to pick some stuff, I
just want you to know these guys.
Speaker 1 (12:07):
They say a lot of the same thing.
Speaker 2 (12:08):
So they have.
The first passage they pick isMark 3, verses 31 through 35.
So it's real short and sweet,your spiritual family being
stronger than your family ofblood.
Speaker 1 (12:21):
Yeah, yeah.
They give a little passagewhere Jesus is like, basically
he's talking to people and he'slike someone asked about his mom
and he's like we're alltogether.
Yeah, mom's here, Stop talkingabout that, it's not important,
because we're all here talkingabout important stuff and the
ladies are just like oh, justtossing your mom aside.
Speaker 2 (12:43):
huh Jesus yeah.
Speaker 1 (12:43):
Elizabeth, the lady that your mom aside, huh, jesus,
yeah, elizabeth, the lady thatdidn't even maybe she didn't
even want to have babies, right,and now you can't give her like
a little bit of prominence.
Speaker 2 (12:54):
Right, but that's what, elizabeth, do you have?
This I have, where she saysmany of the ancient writers
criticized Mary severely, yes,for trying to exercise control
over Jesus, assuming rightfulauthority over him.
And then she brings up this isso impressive.
All of these Is ancient, theright word.
Speaker 1 (13:10):
I mean we're talking like 155 BC.
Speaker 2 (13:13):
BC.
Yeah, that's ancient yeah.
I'm like that's ancient.
I'd say ancient, I'm using it.
I don't know if I'm using it inthe historical academic.
Come on, come on.
The okay.
What historical academic?
Come on, come on, it's ancient,I know was it theo philact?
Speaker 1 (13:30):
yeah, that sounds like a prescription now.
Speaker 2 (13:31):
He's actually one of the most recent one, and that's
like from 1055 she writes hetaxes her with vainglory is that
a great word fabulous word Ilooked it up and I was like, oh,
it's like vainglory, yeah likeit's actually one of those words
, that's just.
It's exactly what it is.
Speaker 1 (13:46):
I was like is that something different?
Speaker 2 (13:49):
no, it's like, it's just what it is.
And then Tertullian accuses herof ambition in saint chris.
Speaker 1 (13:56):
Thank you, I know.
Speaker 2 (13:56):
I'm like bring it in chrisostom yeah, I'm like
chrysanthemum in piety anddisbelief.
And Whitby says it is plainthat this is a protest against
idolatrous worship of Mary.
Speaker 1 (14:09):
They're like.
You can't like this lady thatbore the Lord of Lords.
Speaker 2 (14:15):
Why?
What does she say here?
She was generally admitted tobe a woman of good character and
worthy of all praise.
But whatever she was, it illbecomes those who believe that
she was the mother of God tocriticize her as they would an
ordinary mortal.
Speaker 1 (14:29):
Yeah, which is lovely , like how dare you?
How dare you?
She's the mother of Jesus.
Speaker 2 (14:36):
Some like famous priest is like well, she seems a
little full of herself.
Speaker 1 (14:41):
She's a little okay, okay, she's so proud that she
gave birth to Jesus.
How, what vain glory, like what, yeah, like, that's pretty big,
it's pretty, pretty cool.
And then later it gets kind offunny, because in the same Bible
, mary forgets that she.
Speaker 2 (14:57):
Yeah, I'm like and just moving.
Is that in Mark, or we'realmost there, we have the um,
for whosoever shall do the willof God, the same is my brother
and my sister and mother.
Speaker 1 (15:08):
So Mary's like out, she's out.
She's like yeah, great job, butyou're the same.
The next passage.
Speaker 2 (15:15):
The nitty gritty.
The nitty gritty is from Mark10, 2 through 9.
And the topic DivorceD-I-V-O-R-C.
Yeah, divorce.
Speaker 1 (15:29):
Divorce.
Speaker 2 (15:30):
New Testament makes it way harder for women, Way
harder.
That's what was promised in theintro.
Elizabeth was like don't thinkyou're about to get liberated
with this new tea it gets worse,You're going to be wishing for
the vengeful God, Because thesewhat'd she say before?
Speaker 1 (15:48):
these apostles were way worse.
Speaker 2 (15:52):
Yeah, tell us what the Well.
Speaker 1 (15:55):
basically the New Testament goes in you get
married, you become one, andonly the man gets rights.
Speaker 2 (16:02):
Basically.
Speaker 1 (16:02):
Basically.
Speaker 2 (16:03):
I mean.
Speaker 1 (16:04):
That sums it up.
Speaker 2 (16:04):
Yeah, because the passage is like well, moses was
cool with divorce, right, yeah,that's my summary.
Speaker 1 (16:11):
It's your summary Bible summaries by Sarah Kay.
Speaker 2 (16:13):
This is where the famous what, therefore, god hath
joined together.
Let not man put us under.
I do like that.
Some of these, some of thisstuff, I'm like that's good,
that's good.
Speaker 1 (16:24):
I mean it's powerful right Like, if you just like
said those things like thattoday people would be like dang,
Okay, we definitely need to useasunder much more often.
We need to resurrect some ofthese Fabulous word.
Speaker 2 (16:39):
Fabulous word Like tear our democracy asunder.
Speaker 1 (16:44):
Yeah.
So and then the ladies have alot to say because obviously
divorce was really bad.
Then I went and looked up likethe history of rights, just kind
of was trying to see.
But it started way back likewomen right away in America were
like immediately rights weretaken away.
It's that economic thing.
Speaker 2 (17:05):
Economics yeah.
Speaker 1 (17:08):
And actually like the only time they gave us rights
was they were like oh, you canown property, but like hopefully
you're married and your husbandwill get it, yeah.
Speaker 2 (17:16):
And we can take it away from you at any time.
We can just call you a witch.
Speaker 1 (17:18):
Yep, yeah.
So they go off and say howdifferent the New Testament is
on this particular subject.
And really quality writing here, oh so good Petty foggers.
Speaker 2 (17:31):
Oh, my gosh right.
Life with Jesus was too shortand his mission too stern to
parley with petty foggers, so hegives them a clear-cut,
unmistakable definition as towhat marriage is.
Speaker 1 (17:41):
So did you?
But basically they're sayingmen and women should be judged
by the same morals.
How could this big thing bechanged?
Ridiculousness, so it should beperfect.
Equality of sexes and socialrelations, of a marriage, right,
and?
But she says this is Elizabeth,they were.
She talked about current eventin England, which I thought was
(18:05):
fantastic.
The thing from the Bible islike a woman may marry her
husband's brother, but a man maynot marry his wife's sister,
right?
Which is just like a weird lieLike that's just like a weird
thing.
So she said the parliament herehas had the same thing come up
for generations.
Like we got to change this.
(18:26):
It doesn't make any sense Everand anon.
They take it up, look at itwith their opera glasses, air
their grandfather's oldplatitudes over it, give a
sickly smile at some well-wornwitticism or drop a tear at a
pathetic wine from some bishop.
Then they lay the billreverently back in its sacred
(18:50):
pigeon hole for a period of rest.
Like this bill will go nowhereBecause it'll give women's
rights.
Speaker 2 (18:57):
I love that passage.
It's like let me tell you whathappens when we try to get stuff
done Just living ingrandfather's world and giving
love to this bishop that's goingback in its sacred pigeonhole.
Ooh, that sounds dirty.
Right before then she says ifthis rule of the perfect
equality of the sexes wereobserved in all social relations
(19:19):
, the marriage problem mighteasily be solved.
But with one code of morals forman and another for women, we
are involved in all manner ofcomplications.
Speaker 1 (19:30):
Yeah, you're making life more difficult.
Speaker 2 (19:33):
Really.
That sums everything up again.
Speaker 1 (19:34):
Exactly.
Speaker 2 (19:35):
It is nuts how.
That is the problem today,today, today, today Today.
It's ridiculous and it goes toother things than just marriage
and divorce too, if you'rehaving different morality
assigned To your body parts.
Basically Right.
(19:55):
What Canada was to the southernslaves under the old regime, a
state with liberal divorce lawsis to fugitive wives.
Speaker 1 (20:03):
Yeah, and fugitive wives.
Isn't that funny?
We is to fugitive wives.
Yeah, and fugitive wives Isn'tthat funny?
We had to be fugitives andusually, like you're escaping,
like really terrible men thatare like beating you and stuff,
Right, you couldn't even get adivorce then yeah.
So they yeah, and they're likecome on, make it equal, Make it
make sense.
Speaker 2 (20:20):
Okay, so the last section in the book of Mark is
Mark 12, 41 through 44.
Speaker 1 (20:26):
Oh yeah, yeah, this is really good.
This is about rich peoplegiving money and poor people
giving money and how differentit is with the intention.
Oh yeah, with the intention,yeah, and then so some poor lady
.
Speaker 2 (20:40):
Poor lady.
They don't give her a name.
Speaker 1 (20:42):
Again, it's just a poor lady.
Yeah, don't worry about it,she's a widow.
Her husband died but she putall she had, a farthing which
makes me laugh because I'm achild, right, it kind of sounds
like farting, but it's farting,and it's a little bit of money.
Anyway, that's just myimmaturity.
But she puts it in and thenjesus says well, he calls his
(21:07):
disciples together and he saysunto them verily, that's what he
says, that's how jesus, yeah,verily, I say unto you that this
poor widow hath cast more inthan all they which have cast
into the treasury, for all theydid cast in of their abundance,
but she, of her want, did castin all that she had, even all
(21:31):
her living.
Speaker 2 (21:32):
Right yeah.
Speaker 1 (21:33):
So these rich people are putting in money, probably
more than her, but he was likedoesn't matter, she's like
giving all she has, right so?
And so the lady is not asacrifice for the rich people,
just like these people that aresaying that they're christian,
they're up there, um, they'rejust saying it, it's not like
they're it's not like they'reworried about their eternal life
.
I don't think right.
Speaker 2 (21:54):
I don't think they have any worries I forgot who it
was that was talking about.
If people were actually likejesus christians, they would be
walking around in sackcloths,yeah, and just helping people.
I mean like, come on, sackclothit.
Speaker 1 (22:07):
If you really are as Christian as you say you are and
you want the whole world to beChristian, then you best be
walking around in your sackclothand you better be washing the
feet.
Some dirty, nasty feet.
You better get down there andwash them.
That's right.
So, but the ladies talk,they're like.
(22:29):
The small contribution was ofno special use to the treasury
of the church, but as an act ofself-sacrifice it was more real
value in estimating character,Jesus, with his intuition, saw
the motives of the giver as wellas the act.
And we just need to get rid ofmoney, Can we?
(22:50):
We're going to get on that.
We're going to get on that.
That's my next mission.
Speaker 2 (22:54):
I'm going to do that tomorrow.
Speaker 1 (22:56):
I'm going to the temple and I'm flipping yes,
we're going to do some tableflipping.
I'm flipping the tables.
None of this money.
Speaker 2 (23:04):
I want to do a whole video series where we walk into
banks and see what we can flipover no-transcript so.
Elizabeth.
As we've learned throughoutthis book, she loves talking
about self-development.
It's her thing.
I think that's she's like.
This is the takeaway, ladies.
So she writes this womanbelonging to an impoverished
(23:38):
class was trained ofself-development.
They will not so readily expendall their forces in serving
others.
Speaker 1 (23:45):
Yeah, and I think when you serve yourself, you can
be a better person.
Speaker 2 (23:49):
This was 130 years ago, woman who spends all her
time in churches, with priests,in charities, neglects to
cultivate her own natural giftsto make the most of herself as
an individual, in the scale ofbeing Irresponsible soul whose
place no other can fill, isworse than an infidel.
(24:10):
Dang.
Self-development is a higherduty than self-sacrifice should
be women's motto.
Speaker 1 (24:17):
Henceforward.
All right, so maybe you haven'tdone it before, but
henceforward from today when youhear this yes, I forgot.
Speaker 2 (24:25):
You know the sentence right before that she's
responding.
Paul says that a husband whodoes not provide for his own
household is worse than aninfidel.
Speaker 1 (24:38):
And she's like no, no , no, no, no.
Yeah, let me tell you what'sworse.
Yes, quit giving yourself tothese men and doing everything
for them and making them lookgood.
Do you, girl?
Do you work on you?
Come on, who knew elizabethkatie stanton, the first
self-help, so book of luke.
Speaker 2 (24:53):
good name, I like the name luke.
I do like the name Luke, mm-hmm.
So what do I have here?
I said well-stricken in yearsthat's funny.
Speaker 1 (25:01):
That's funny.
I highlighted it too because Ithink it's just funny.
Who wrote it?
Speaker 2 (25:05):
In the book of Luke, luke 1, 5 through 15.
But one of the passages saysand they had no child and they
both were now well stricken inyears.
Speaker 1 (25:14):
I highlighted that because I'm like I'm well
stricken in years.
I feel it every time.
If I sit a long time, I standup and I say I have been well
stricken in years.
Speaker 2 (25:25):
That's what my notes are like.
Well stricken in years is how Iwill refer to myself when
people ask my age.
Speaker 1 (25:34):
I love how we love the same thing.
I love old timey talk and thenthe same thing I love old I love
old-timey talk.
And then the only other thingthat I highlighted in this
section.
Speaker 2 (25:40):
So, book of Luke, they're telling a story, okay,
so this is a story aboutElizabeth and Zacharias getting
you know they were well-stricken.
They were worse they didn'thave a kid, but then they got
one, but then an angel comesdown and is like guess which
angel I am?
Same angel that talked to Mary.
Speaker 1 (25:58):
Mary Right.
So it's Gabriel, whateverGabriel, there's no Gabriel.
Speaker 2 (26:02):
Oh Girl Girl, you're going to hell.
Speaker 1 (26:07):
Girl good luck getting into heaven.
Speaker 2 (26:08):
You don't even know the angels.
I don't know the angels, sothey're like you're going to
have a baby, it's going to becool.
Speaker 1 (26:15):
Yeah.
Speaker 2 (26:16):
And guess who that baby was?
John Bill Baptist Right, and Ilearned him and baby Jay were
cousins, yeah.
Speaker 1 (26:26):
You know, sounds like John was, you know, a little
contender to be the Lord.
That's kind of how they wroteit.
It's funny Like could have beenhim, Could have been him.
He was also sent by an angel.
Speaker 2 (26:37):
He's going to be sent by an angel and the passage
they picked is because when thebaby was born, everybody's like
you got to name him.
You know you got to name himTristan, I'm just kidding.
What's his name?
You got to name him.
You know the dad?
Speaker 1 (26:52):
Same dad, they were saying you got to name him the
same name as the dad, same nameas the dad and the dad saw the
angel too.
Mm-hmm, right, but people arejust focusing on the woman,
right?
They're like you got to namethe dad.
Well, he can't speak becauseapparently the angel was like
whoo Right and he just likecouldn't talk.
But, Elizabeth could talk andand finally he had the husband
(27:19):
had to be like and he wrote it.
Speaker 2 (27:21):
Yeah, he said the name is John, the name is John,
and so that's what the ladiesare like super stupid, yeah.
Speaker 1 (27:28):
Like, why did it take him Exactly Writing I?
Speaker 2 (27:31):
know Like, why not?
Speaker 1 (27:32):
just like hello, I saw an angel.
He told me the name is John.
Hello, Right, why do you needto hear from my husband?
Speaker 2 (27:39):
And everybody else is just like what do you know?
Speaker 1 (27:42):
I like this because I just like the wording of the
Bible language.
I just wanted to read thisbecause I love this.
I feel like we should talk thisway my soul doth magnify the
Lord that he has thus honoredhis handmaiden.
Henceforth, all generationsshall call me blessed.
Speaker 2 (28:05):
That's Mary Henceforth, henceforth we shall
speak this way why.
The next passage is greatbecause this is when Jesus.
He was just like a tween, hewas 12.
He was at a tween, Great age.
You know his parents take himto.
They do an annual go to theTrip to the temple.
Trip to the temple for anannual situation.
(28:25):
Some probably prayer, Prayersomething, and, from what I
understand, Mary and Joseph getall the way home and they're
like oh, dude, where's our kid?
Where'd he go?
Where'd he go?
Speaker 1 (28:36):
They can't find him we lost a tween.
But Jesus had stayed back totalk with his, the doctors and
the, obviously, all the men, allthe men, right, he stays back.
Speaker 2 (28:48):
And Mary and Joseph were like a little confused, but
anyways.
Speaker 1 (28:50):
But the ladies respond and we all know that
story, at least I remember thatstory, because I was like oh wow
, he's so smart, right.
Speaker 2 (29:05):
Everybody was amazed by him, and that is that's.
That's the point in the Biblewhere they're like oh, so we can
see that he's starting tofulfill the prophecy.
And this is Elizabeth.
I love this Elizabeth'sresponse yeah, Go ahead.
Where she's talking about,where she's like oh yeah, they
didn't know.
Speaker 1 (29:13):
It is often said that he was disputing with the
doctors, which the commentatorssay gives the wrong impression.
He was modestly askingquestions.
Neither Mary nor Josephremembered nor fully understood
what the angel had told themconcerning the mission of their
child.
Neither did they comprehend theanswer of Jesus, However, he
(29:36):
went back with them to Nazarethand he was subject to them in
all things, working at thecarpenter's trade until they
entered his mission, whenthey're just like.
It cracks me up, becausethey're like didn't an angel
tell you you were having the Sonof God?
And you were like oh, I don'tknow where he could be.
(29:56):
I can't believe he's nothanging out with the kids.
Speaker 2 (29:59):
Yeah, Like an angel, yeah, and just 12 years ago,
mary.
The other part, elizabeth,mentions how little is said of
the childhood and youth of Jesusand we should have expected
fuller information on soextraordinary a subject.
I even thought that as a kidwhere I'm like, so, just like
nothing.
And then he's 12.
(30:19):
If we know other people areconnected.
We know about um elizabethgetting pregnant with john.
We're like, so there are somepeople who could have covered
some of that info I'm justsaying right and like it's very
sus.
Speaker 1 (30:31):
So angels are coming giving people babies right and
then we just 12 years go byright, we just normal life,
right Right.
Speaker 2 (30:37):
We don't know anything about it, we didn't
write anything about you knowlike I mean the king wanted to
kill him.
Speaker 1 (30:42):
and then 12 years, nothing, right.
Speaker 2 (30:44):
Nobody else wanted to kill him.
Radio Gaga I know.
Speaker 1 (30:48):
Radio silence.
Like where did it go?
It's a little like yeah so yeahthe yeah, the ladies are just
like.
It doesn't make any sense.
It was a great mistake thatsome angel had not made clear to
Mary the important characterand mission of her son, that she
might not have been a seeminghindrance on so many occasions.
(31:10):
Like lady, what?
Yeah?
You were literally told.
I know how important your childis.
I know what are you doing yeah,get it over.
Speaker 2 (31:24):
Um, and it's not like somebody came down and was
saying, like your son is goingto be very gifted at math.
They're like you're gonna havethe son of god.
Immaculate conception, and sheforgot it, so just a little
point, Joseph.
Speaker 1 (31:36):
have you seen Jesus?
I thought he was playing soccer.
Speaker 2 (31:43):
I also like this passage that they talk about and
this is for our Biblers.
This is Luke 13, 11 through 17.
We're getting to our firstmiracles.
Yeah, we get some miracles here.
We got a woman which had aspirit of infirmary 18 years.
Speaker 1 (32:02):
Yeah, she was all bent.
Speaker 2 (32:03):
And she shows up at the old temple.
Yeah, she can't even stand upOn the Sabbath Hot mess.
Sunday, sunday, day of rest,and Jesus is like get on over
here, girl, girl.
Speaker 1 (32:14):
Stand up, stand up.
Speaker 2 (32:22):
Just like in the tv show yep, yep, and they put
jesus and this old infirm womanon the jumbotron?
Speaker 1 (32:26):
yes, and they and he was like you're healed you're
healed and she popped up like ayes and she said I love you,
jesus.
That's down in the book.
This is just purely extra.
Speaker 2 (32:43):
This is extra from what I believe happened.
And then some other people thatwere there, who were not
infirmed and just considerthemselves like super cool
Christians, were like, oh my God, why are you working on?
Speaker 1 (32:50):
the Sabbath oh my God , Nothing about.
Wow, that was crazy.
Oh yeah, that's the other thing, Forget the miracle.
No commentary on like oh wow,she hasn't been able to walk in
18 years.
Speaker 2 (33:05):
They're like I thought you weren't supposed to
work on the Sabbath.
Speaker 1 (33:08):
And then Jesus is like listen, I can't believe you
think you're the son of God andyou're working Listen.
Speaker 2 (33:15):
The Lord then answered him and said Thou
hypocrite, doth not each one ofyou, on the Sabbath, loose his
ox or his?
Ass from the stall and lead himaway to watering?
And ought not this woman, beinga daughter of Abraham whom
Satan hath bound to lo these 18years, be looked or be have like
(33:39):
mercy on the Sabbath day?
You're considering that work.
You're?
Speaker 1 (33:47):
going to let your cows out to get some water?
Speaker 2 (33:49):
Right.
Speaker 1 (33:50):
But this lady can't have a miracle.
Speaker 2 (33:52):
Right, and of all the stuff that we've read so far of
the New Testament, this to meseems so relevant to today,
because it's talking abouthypocrisy.
Speaker 1 (34:01):
What I like, though, is like even in their Bible
clips, when Jesus spoke, theywere ashamed.
That's what we're missing today, though.
Speaker 2 (34:10):
Right, they were like humbled, but so he's calling
out.
This is so relevant to today,where people they're like
getting to this legalism or likethey're like that's the rules,
said this and that and Jesus islike.
Where are you Like?
How are you interpreting this?
Speaker 1 (34:26):
So I also think it shows yeah, and compassion over
these.
Speaker 2 (34:29):
Like strict rules.
This is so relevant the Sabbathday.
Pharisees are not all dead yet.
While more rational people arestriving to open libraries, art
galleries and concert halls onSundays, a class of religious
bigots Religious bigots, shesaid it 1895.
A class of religious bigots areendeavoring to close up on that
(34:53):
day all places of entertainmentfor the people.
Close up on that day all placesof entertainment for the people
.
The large class of citizens,shut up in factories, in
mercantile establishments, inoffices, in and shops all the
week, should have the liberty toenjoy themselves in all
rational amusements on Sunday.
Speaker 1 (35:10):
I had never even thought of that as like a class
issue.
Right yeah, the only day, or?
Speaker 2 (35:14):
connecting this, so that hypocrisy they have one day
and we see that as an exampleof what we're talking about.
These people, these people andI do mean it in the most
derogatory mean way these people, people using these rules when
it's a way that they can shunother people, yeah, so it's like
(35:34):
selective.
We see this so much today, just, like with the homeless people,
Isn't Elizabeth?
Speaker 1 (35:40):
she's hip, she's hip.
And to think those people?
There was no labor laws and theonly reason they got Sunday off
was for religious purposes.
But they're like you get thatday off, don't do anything Right
?
That's right the heck.
I watched you all anythingRight?
That's right the heck.
I watched you all week, Right?
And why?
Speaker 2 (35:59):
My wife's working in your house and then to Cleaning
your baby's diapers Right, andthen to judge, like certain
activities just like that, likeoh you can't heal, or that lady
wanted to be healed, but I cando.
You can do other things but notsome.
It's ridiculous and Elizabethpoints out it's classist, it is,
(36:20):
and it's also back to thereligious part.
It isn't very um.
I mean, if you're supposedlychristian, you want to celebrate
all of the like beauties oflife, like in nature, and
appreciating knowledge andlibraries and taking care of
your temple, taking care of yourbody talks about that.
They should be out at parks.
Speaker 1 (36:37):
They should be working, keeping their body
healthy, but they can't leavetheir house Right.
Speaker 2 (36:42):
How are they?
Speaker 1 (36:42):
taking care of that temple.
Speaker 2 (36:44):
All healthy sports in the open air, music, in parks,
popular lectures, all the schoolbuildings should be encouraged
and protected by law.
Amen, amen sister.
Speaker 1 (36:55):
Amen, I didn't think about it as a class Because I
was like I kind of thought itwas a nice thing.
But if nothing's open you can'tdo anything.
But nowadays the reason that Iliked it was I was like, oh,
those people don't have to work.
Speaker 2 (37:08):
You know Right.
Speaker 1 (37:09):
Like they get it off, Right, but back then you
couldn't even go to the park.
You were Then, you couldn'teven go to the park.
You're just supposed toliterally like sit and read the
Bible, right, like, so, like,even if they didn't, like, if
you said nobody works today,great, then we can go to the
parks and we can, right, youknow, if someone wants to play
guitar, we can all sit around.
Yeah, strum along, strum along.
(37:29):
Bring my bongo Right, I loveJesus bongos.
Oh man, I bet he could rock outthe bongos.
So then we go into Luke 18.
Yes, two through seven,basically talking about a judge.
That really was not into God,didn't?
Speaker 2 (37:50):
you know, he was like eh.
Speaker 1 (37:52):
I like that summary so this guy's like, and then the
rules didn't really apply tohim.
He was like I don't really, Idon't, I don't really follow
that.
And a woman came in, a widow,and said please, someone is
attacking me.
And she had an adversary.
And he was like no, no, go away, go away.
(38:12):
But she kept coming back andthen kept troubling him go away.
But she kept coming back andthen kept troubling him and he
said finally he's like I'llavenge her, lest by her
continual coming weary me.
And the Lord said hear what theunjust judge saith, and shall
not God avenge his own elect,which cry day and night unto him
(38:35):
, though he bear long with them.
So basically, this was aboutperseverance.
If you keep, you know, don'tgive up.
Just keep being a whiner,squeaky wheel.
Speaker 2 (38:47):
Eventually, yeah, get it.
Speaker 1 (38:48):
You'll get your.
Speaker 2 (38:49):
You know, whatever you want, whatever you want, but
Elizabeth says that's a littlebit of bullshit.
Speaker 1 (38:55):
She's always calling it out.
Calling it out, calling, she isshe's like.
However, however, the conditionof the woman in this parable,
bowed to the earth with all herdisabilities, but because it
kind of ties to the section tooabout the bent woman, right, the
condition of this woman in thisparable, bowed to earth with
all her disabilities, wellrepresents the degraded
(39:17):
condition of the sex under everyform of government and of
religion the world over.
But, unlike her, women still inmany latitudes make their
appeals in vain at cathedralaltars and in the halls of
legislation.
And there's nothing like wepersevere, we persevere.
(39:39):
They keep shoving this Bible inour face, saying no.
So great parable, great parable.
Where's the follow through?
Exactly?
Come on, you said it Exactly.
Do we believe?
Speaker 2 (39:52):
it, let's go fellas.
On the same passage, we havethe response from EBD.
I love her, ellen.
Ellen Battelle Dietrich, shewas the one that passed away at
48.
Speaker 1 (40:06):
We learned about her last week and did way more than
I've ever done.
I have, I mean let me tell youwhat Under.
Thing.
Speaker 2 (40:14):
I'll underline she's so cool I do got to get my hands
on her other book.
Speaker 1 (40:20):
Right, yeah, because I mean I bet it's just on fire,
I bet it's on fire, I bet it'sfire.
Speaker 2 (40:27):
The sentiment concerning the equality of male
and female which Paul avowed tothe Galatians is perfectly in
accord with what Luke reports ofJesus's own custom.
It will be remembered that thechief adherents of Paul accepted
only this report, and this onlypartially, as worthy of credit,
and therein we find thestatement that many female
(40:50):
ministers had accompanied Jesusand the male ministers as they
wandered, in Salvation Armyfashion, throughout every city
and village.
Preaching Women were with them.
Speaker 1 (41:01):
Yeah, they were with them Preaching the word.
Speaker 2 (41:03):
It is true that we now find a qualifying passage in
reference to the femaleministers, namely which
ministered unto him theirsubstance.
Speaker 1 (41:12):
I don't know if this is Luke.
We've got to look it up.
Trust us, but it says Trust us,but it says Luke, chapter 8.
I trust the ladies, yeah, so Iknow it's there, luke chapter 8,
verse 3.
Speaker 2 (41:23):
But this is plainly one of those numerous marginal
comments made at a late datewhen all the original
manuscripts had disappeared.
I like how she puts that in.
She's like so, by the way, wedon't even have the original
stuff.
Yeah, so this is all poppycockby men who had doubtless lost
knowledge of women's originalequality in the ministry, for
(41:44):
Ignatius of Antioch, one of theearliest Christian writers,
expressly affirms that deaconswere not ministers of meats and
drinks, but ministers of thechurch of God.
Speaker 1 (41:53):
So what does that mean?
I'm like I want to be aminister of meats and drinks,
but ministers of the church ofGod.
Speaker 2 (41:56):
So what?
Speaker 1 (41:56):
does that?
Speaker 2 (41:57):
mean, I'm like I want to be a minister of meats and
drinks.
Speaker 1 (42:00):
I'm assuming, like gatherings.
You're not ministers, just tobring people together.
You're supposed to be followingthe word of God, right, and
you're changing the word of God.
You know what I mean, okay.
Speaker 2 (42:10):
Now, that's making sense.
But just to say like I meanwomen were there they were
erased, but they were there outministering, and that's where I
cannot tell you how impressed,and maybe I am easily impressed,
I don't know, I don't think so.
Nope, I need a big list ofladies' names like Thelka, paula
, esthoshium, marcella, melanie,susanna.
(42:33):
This is reminding me of how youlike it, daddy.
How you like it, daddy?
Speaker 1 (42:37):
How you like it.
You know what I'm talking about.
I do not know that song.
I got a little bit of love inmy heart.
Speaker 2 (42:45):
Yeah, I got all the names.
Speaker 1 (42:47):
That one I know.
Speaker 2 (42:50):
Okay, but they were women of wealth.
Speaker 1 (42:52):
All those ladies.
Speaker 2 (42:54):
Virgin heiresses for the means of sustaining life and
fellowship.
So they were women of wealthwho both gave themselves and
their large fortunes to theestablishment of the ethics of
Jesus.
Speaker 1 (43:03):
The ethics of Jesus, which no one is following Right.
Speaker 2 (43:06):
Jesus is the only person that has ethics and I
looked up some of these ladies,I mean, and they did some work.
Yeah, I mean yeah, they likehad put some money in, but they
were doing like I'm like, don'tyou?
Speaker 1 (43:17):
make me yeah, I want to know what they do, what they
do what they do.
Speaker 2 (43:21):
Okay, just for example, felco was a saint of
the early christian church and afollower of paul the apostle so
I mean this is these are peopleand yeah, remember paul started
all.
Speaker 1 (43:34):
They tie Paul to all Christianity.
Speaker 2 (43:36):
There you go, although now I'm like hey, paul,
did you forget about Thelka?
Yeah, what about Thelka?
And actually I don't even knowif I'm saying that right.
Please let me know.
She was a young, noble virginwho chose to leave her fiance so
she could convert toChristianity and follow Paul.
Speaker 1 (43:53):
Mm-hmm and follow Paul Mm-hmm.
Speaker 2 (43:55):
It is said that Velka spent three days sitting by her
window listening to Paul speakabout the Christian God and the
importance of living in chastity.
Speaker 1 (44:01):
So she like left.
So she was like I'm going to bedevout and I'll give you all my
money, and I'm just going tospread the word.
Speaker 2 (44:09):
Paul gets sent to prison.
She visits him, kissed hisbonds and refused to leave him
and return to her mother andfiancé.
Paul was made to leave the cityand Delco was condemned to be
burned.
She was miraculously saved fromburning at the stake by the
onset of a storm.
Okay, and this is where I lovethis old stuff, because you ever
(44:29):
read about like saints, becauseI believe that a lot of these
women she mentions they becomesaints.
Oh, thank goodness.
But have you ever read stufflike what is St Catherine and
they're like she wasdisemboweled and you're like
what Joan?
Speaker 1 (44:42):
of.
Speaker 2 (44:42):
Arc, yeah, like beheaded, yeah, but she was
saved from being burned at thestake by the onset of a storm.
She then encountered Pauloutside of Iconium and she says
I will cut my hair off and Ishall follow you wherever you go
.
And so she travels around withPaul.
Speaker 1 (45:01):
Wait, did she cut her hair because she had to be a
man?
It doesn't say anything aboutthe hair.
Speaker 2 (45:05):
Maybe she did.
Speaker 1 (45:05):
That's what I'm saying.
That's what.
Speaker 2 (45:07):
Joan of Arc did.
It could either be a genderthing or about humility.
We'll have to ask a biblicalscholar, or a feminist scholar
would love to know that.
Call us so.
So there, though.
A nobleman tried to grape herrape I just raised like a tick
tick term I can say right, youcan say it's a podcast, it's a
(45:30):
podcast, so he tries that.
so she fights him off, tears hiscloak and knocked the coronet
right off his head, which causedher to be put on trial.
This is going somewhere.
She gets put on trial.
She was sentenced to be eatenby wild beasts.
Wow, what a way to go.
Speaker 1 (45:48):
I know.
Speaker 2 (45:49):
Coliseum style?
Yeah, I'm just trying toimagine.
And like what kind of wildbeasts Is it?
Like a Chex mix of them, andthey're like we're going to get
a boar.
We starve cats and just put youin a room of wild cats.
I need to know more about that,so.
But she was again saved by aseries of miracles, One of them
(46:10):
involved Okay, wait, In onescene she was saved by female
beasts like lionesses.
Speaker 1 (46:17):
And they were like no ma'am we can't eat you.
And while in the arena so it is.
Speaker 2 (46:22):
It's like in an arena .
She baptized herself bythrowing herself into a nearby
lake full of aggressive seals.
What?
And the seals were killed bylightning before they could
devour her.
Speaker 1 (46:36):
So I'm just saying, if you want, you got to do some
stuff.
To be a saint, you got to dosome stuff.
Speaker 2 (46:43):
Okay, isn't that a fantastic story.
Speaker 1 (46:45):
I love it.
Speaker 2 (46:47):
And why are we just now hearing about it?
Thanks, paul, yeah, hey, paul,did you forget about Velka?
Yeah, what happened to you,paul?
What if it's Velsha?
Do you did you forget aboutfelca?
Yeah, what, what happened toyou, paul?
What if it's felsha?
Do you think it is it?
Speaker 1 (47:02):
could be, I don't know.
It's spelled t-h-e-c-l-a.
Thecla.
It's probably thecla.
Speaker 2 (47:04):
Okay, I just had to share that story, that is like
yeah, and I want to thank ellenfor telling us that, yeah, and
then there's a whole other list,like, like I said, she mentions
paula andotium and it's so cool.
Speaker 1 (47:16):
And she's like what about all these ladies?
I thought, if you got I mean ifyou're made a saint, like,
don't some of your bones gounderneath some kind of
something?
So like, are her bonessomewhere?
They could be up at St Agnesright now.
Speaker 2 (47:27):
We don't even know, we don't even know you need some
bones for that miracle.
Saint bones, saint bones, theSaint Bones, the devout.
And then in normal storytellingit's looked down on to have
something just outrageous happen, but for some reason, when
you're like, of course,lightning killed the aggressive
seals.
Speaker 1 (47:47):
They did.
I mean, it makes sense, and whydoes this stuff?
Speaker 2 (47:53):
not happen anymore.
I know there's no wonder left.
Speaker 1 (47:58):
We missed out.
Speaker 2 (47:58):
We missed out on the electrocution of millions of
seals right in front of yourface and lionesses being like
we're not gonna kill her.
And then they, then they lookat us and they go yeah, so what
else did you like about, so oh?
Speaker 1 (48:13):
yes, mrs ebD.
So she talks about those ladies.
And then they wrote so there'sPaula.
She just pops out of nowhere,like we're supposed to know who
Paula is.
Oh, I do know.
Do you know who Paula is?
Sorry?
Speaker 2 (48:26):
Because I think I don't know how you found her,
because it's basically just likehey, there's Paula.
Speaker 1 (48:32):
Like we're like all, all of us know about Paula.
She was a Christian writer,that's all I know.
I don't even know when shelived.
Speaker 2 (48:40):
Okay, coming back to it.
Okay, so Paula was in thebiblical era, the fourth century
.
Paula of Rome was a noble womanwho became friend and disciple
of Jerome, a prominent Christian, Jerome.
Do you know who Jerome is?
I do not.
Oh darn it.
So that's not a helpful note.
Speaker 1 (48:56):
No.
I'm like well, you know, paulashe was like a disciple of
Jerome, but I'm assuming we'rejust moving along disciples.
So some disciples die, new onescome up.
Speaker 2 (49:06):
This says that Jerome was a prominent Christian
scholar and she was the one thatshe was devoted to aestheticism
, charity and in the creation ofthe Latin Vulgate Bible.
And just do you know what theVulgate is?
That's a Latin version of theBible.
Speaker 1 (49:19):
Okay, so she could read Latin and she was the key
person.
Speaker 2 (49:23):
She was a significant role in creating it.
So that's why EBD is like women.
Paula wrote it.
Women were up in this.
Speaker 1 (49:32):
Yeah, and you just erased them.
You erased Paula.
So she said Paula's greatestwork, rarely mentioned in
Christendom, and it issignificant of the degradation
which women suffered at thehands of the church that the
time came when churchmen couldnot believe that she had
(49:53):
performed it, even with Jerome'sacknowledgement confronting
them and consequently erased theword sister accompanying the
name Paula and substituting,therefore, the word brother.
Speaker 2 (50:06):
So they just made her a man, what?
And that's just the stuff thatwe know, I mean.
Speaker 1 (50:13):
That is infuriating.
Speaker 2 (50:27):
But she founded a bunch of monasteries in Greece
and Rome A juders, and it is anamazing thing to find churchmen
still eulogizing Jerome as theauthor of the Vulgate without
the slightest reference to thefact that but for Paula's help,
it would not have come intoexistence.
Because he couldn't havewritten it, but until men this
(50:47):
is such a great way to end.
Speaker 1 (50:49):
This is the real.
Speaker 2 (50:50):
And this applies to today to today.
But until men and women returnto more natural relations, until
women cast off their falsesubserviency, thereby helping
men to get rid of theirunnatural arrogance, nothing
different from the injusticesorry, the injustice Christendom
(51:11):
has shown Paula can be lookedfor.
Speaker 1 (51:14):
Yeah, so it's going to help men too.
Look, I'm like it's going tohelp you.
How do I drop this mic?
Drop the mic.
What if I broke it?
Speaker 2 (51:23):
I almost really that was like, but I mean drop the
mic, man, you know, don't?
Speaker 1 (51:30):
you want to get rid of your unnatural?
Speaker 2 (51:33):
arrogance.
You know when I was complainingbefore that it has to.
There's probably a deepunderlying insecurity, because
there has to be some knowingthat the only reason that you
feel superior is becauseeverybody else has been
oppressed.
Yeah, so it's an unnaturalarrogance, it's unearned.
Speaker 1 (51:52):
And it's like it might not be top of the mind,
but it's somewhere thereunderneath like I'm
uncomfortable.
Speaker 2 (51:58):
Absolutely To the point is wouldn't you rather go
back to natural relations, whereyou yourself can find your
natural talents and aptitude andlive your own life, Not just
one that's like, well, you'rejust in charge of everything?
Speaker 1 (52:17):
And honestly.
Speaker 2 (52:17):
Because you're awesome, even though you don't
have to prove it.
Speaker 1 (52:20):
Yeah, come on, just because this book says so,
because you got a dick, yeahLike, okay, I can go get one now
too.
Speaker 2 (52:28):
Oh, we all can get one.
Okay, going down to the dickstore.
Speaker 1 (52:35):
Oh, my God Going down to the dick store.
But like what the heck theyjust erased I know Women.
They just erased us.
Speaker 2 (52:44):
I think that the that mic drop moment is a good.
Like, what else do we need tosay?
Nothing, Nothing.
Well, I mean I can say this I'mgoing to.
You know what I'm going to saythese things to say these things
.
So the New Testament is indeedproving to be more of a seal the
deal for the patriarchy thanthe liberation we expected.
We thought more modern, it'd bebetter, whatever, but we've
(53:04):
still got a ways to go.
So we're going to keep walkingthrough the books of the
apostles in our next episode andI believe John is on deck.
Speaker 1 (53:13):
He's on deck.
He's on deck and I believe Johnis on deck.
He's on deck.
He's on deck.
Think we missed something?
Have something to add?
Maybe you're suffering from aragey feeling because we're so
wrong.
Reach out, check out the shownotes in the episode description
for all the high-tech ways toget in touch with us.
Don't you want?
Speaker 2 (53:31):
to yeah get in touch, don't forget.
A great way to resistauthoritarianism is visible and
enthusiastic support ofindependent media.
Seriously, I cannot be moreserious, that's so true, if you
really do want to fight stufflike, definitely should support
us, but also other independentjournalists and podcasts.
Speaker 1 (53:52):
So important today.
Speaker 2 (53:53):
Right, they're taking it away, so it's quickly,
quickly escalating.
So it's actually your patrioticduty to like comment.
Speaker 1 (54:04):
Subscribe and share the piss out of this podcast.
Like democracy depends on it.
Speaker 2 (54:14):
Yeah, really make America great yeah.
Speaker 1 (54:15):
Support your independent artists and
journalists that are doing thereal work.
Speaker 2 (54:18):
Thanks so much for listening.
Keep shedding that falsesubserviency, because we know
you rule Bye, thank you.
You know it's hard times.
Speaker 2 (00:01):
It is hard times.
Speaker 1 (00:02):
It's hard to be uplifting in America.
Maybe it's good somewhere,where, somewhere, some other,
where, actually I?
Speaker 2 (00:11):
think it's global.
We're in a global situation.
Speaker 1 (00:15):
So maybe someone on a spaceship from another planet
they might have figured it out.
Speaker 2 (00:22):
Maybe Come pick us up .
We're here.
If you're receiving thisbroadcast, If you hear us we
will come with you.
It's the podcast that SlapHappy's serpent warned you about
.
Speaker 1 (00:34):
Welcome to Biting All the Apples where two gals
discuss one radical book, thebest-selling critical and
comedic masterpiece from 1895,the Women's Bible by Elizabeth
Cady Stanton.
Speaker 2 (01:01):
I'm Sarah Kay, I'm Joanna V.
Just when you thought the UScouldn't get any more Bible-y,
the past week has brought awhole slew of videos from
Christian nationalists,so-called pastors and squawkers
right Squawkers.
Speaker 1 (01:17):
I like that.
Speaker 2 (01:18):
Are they spreading a gospel of caring for each other,
one of feeding people?
Come on now Encouragingspiritual introspection?
Of course not.
They're using the Bible tojustify their smooth-brained
opinions on how the subjugationof women is necessary.
Speaker 1 (01:35):
So sad 2025.
Speaker 2 (01:37):
I know Some may say that it's just a rogue
interpretation of the gospel,but we here at Biting All the
Apples have shown you over 18episodes just how much female
subservience is already baked in.
It's right there, ready forscooping and serving, so easy.
I know, I know, and in thisepisode we're going to serve you
(02:00):
some strong messages from ourVictorian feminists that called
out these problems 130 years ago.
We're getting into theresponses to the books of Mark
and Luke.
They cover passages related tomarriage, subservience and
hypocrisy.
Stanton repeats her call forwomen to see self-development as
their highest duty, and EllenBatil Dietrich drops some crazy
(02:23):
knowledge and I'm not kiddingabout a group of women from
Paul's days that have goneunrecognized.
Speaker 1 (02:29):
She rocked it out.
Speaker 2 (02:31):
But you know we're here to recognize, and that's
what we are going to do, rightafter you hear our important
disclaimers.
You can't move on without thedisclaimers, I know you can't
Biting All the Apples coversanalysis of religious texts.
Speaker 1 (02:44):
Some listeners that are religious out of the need
for the illusion of certaintymay find 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
additional information providedto us in the spirit of expanding
(03:06):
knowledge.
Now, if you want to just notexpand it and debate our
knowledge, go ahead.
Speaker 2 (03:13):
That's cool, try us Do it.
Try it.
Yeah, step up, step it up, pullup.
As they say, ooh, pull up.
I haven't heard that one, Ilike that.
Speaker 1 (03:21):
Do it.
I'm going to use it.
Pull up, talk to us, pull on up.
We want to hear what you haveto say.
You know, bring it on.
You can even leave a voicemessage.
Speaker 2 (03:30):
We're just trying to make expanding knowledge like
fashionable.
Speaker 1 (03:34):
Right, bring it back.
Speaker 2 (03:38):
We're trying to make it really cool.
Bring Ooh, do you rememberthose?
Speaker 1 (03:42):
No, but I'm like jazz was cutting edge.
Jazz hands, jazz hands Stillcool.
Speaker 2 (03:49):
Being jazzy is cool.
Jazzy, jazzy Jane, that's whatthey call me.
I know, I think.
Speaking of jazz and riffing, Ican't wait to get riffing on
this new testament.
I know, I know I've beenwaiting.
What do you think reading thesebooks of?
Speaker 1 (04:07):
boys.
First of all, I never connectedhow this is all tied into one
little book.
What's all tied in Oursuppression in the fall.
Speaker 2 (04:17):
Oh yes, thank you.
Yes, yes, yeah.
Speaker 1 (04:18):
I mean, obviously I knew there was a problem in
certain religious parts of life,but like I didn't realize that
it's been affecting ourgovernments for like forever.
Speaker 2 (04:31):
It completely informed the culture, yeah, of
stuff, of stuff.
Speaker 1 (04:36):
Of life.
I'm an academic Of life.
You know what?
Speaker 2 (04:38):
It really informed the stuff of the stuff and it's
just been Lots of stuff.
Speaker 1 (04:42):
It's crazy.
I'm drowning in it.
Speaker 2 (04:46):
And maybe this is why I want somebody to tell us is
it.
Are we?
Were we just naive?
Or does everybody know this, orwe are we reading it wrong?
But the more that I'm goingthrough this book, that's
exactly how I feel too, whereyou see, every cultural norm
that we have in America is basedoff of these, like Christian
ideas of this hierarchical thing, yeah, and the subservience of
(05:10):
women.
Speaker 1 (05:11):
And it's not the good stuff that's in the actual
Bible.
Speaker 2 (05:14):
None of the good stuff.
Speaker 1 (05:16):
None of the good stuff stuck.
Speaker 2 (05:18):
Yeah, it's bonkers.
Speaker 1 (05:19):
And that women have known this the whole time and it
just keeps getting suppressed,like I just read that today.
That Abigail just a second agoI was looking something up
Abigail Adams was like herhusband Adam Adam John John
Adams.
Speaker 2 (05:36):
I was like maybe she had two husbands.
I don't know how progressivewas she.
Speaker 1 (05:41):
Yeah, she was like listen, you got to make women
part of this.
And they were just like listen,you got to make women part of
this.
And they were just like no,never going to happen.
Like literally she brought itup and was like hey, john, women
should have a right to say.
We'll never stand for it.
And the next year all thecolonies were like we got to
pass laws.
These ladies be talking.
(06:01):
And they immediately passedlaws in 1777 where women can
vote.
I learned that today.
Speaker 2 (06:08):
I wish you could see my brain exploding on this
podcast.
Speaker 1 (06:12):
Yeah like legit.
You look just like the emoji.
I can't.
It's crazy to see Sarah.
Speaker 2 (06:17):
I did not know.
Yeah, you're like.
I hope she can finish thisepisode.
I hope her hair comes back, butI didn't know that either.
Right Direct quote from her.
They were like actually we needto crack this down to make sure
they can't vote.
So it wasn't even.
Speaker 1 (06:33):
But no those ladies back then are like hey, we're
doing everything Right, and ifyou want us to keep doing
everything, then we should atleast have a say.
And they were like no.
Speaker 2 (06:46):
So what I'm putting together here is that the
subjugation of women is directlytied to the economic system,
and that's why they're usingthat part of the Bible, because
if it really was about followinggospel, just as important would
be making sure things likejustice and mercy and compassion
(07:10):
Were right up there and helpingpeople Should be right there in
the law.
To me, it just proves that thisis used to reinforce this
economic system that is sooppressive.
Speaker 1 (07:20):
And it's crazy because it's not like it was.
It was right from the beginning, right?
Speaker 2 (07:25):
or I keep on seeing all these call outs like oh look
, another hypocritical christian, you know right, winger.
And then people are like he'snot a, he's not a good christian
.
Or oh, here's another badchristian.
And my question is at whatpoint do we just say that it's
Christianity that's bad?
Speaker 1 (07:45):
Yeah, yeah or that's fake.
Speaker 2 (07:48):
It's fake Because it's how many.
I mean, I've seen it so manytimes Like there's always a
senator or a pastor and they'regetting caught for kitty
fiddling, and there's a websitethat keeps track of this stuff,
by the way.
So I'm not just like talking BS.
Speaker 1 (08:02):
Well, you see it, even locally, everybody knows
locally the way.
So I'm not just like talkingwell, you see it, even local.
Everybody you know locally.
You can just look around yourwherever you live locally, yeah,
and look up some stories umwhere things are going wrong.
You're gonna find the religiousfolks that are that's messing
with the kids.
Speaker 2 (08:16):
It's that's right it's not the ladies and if it's
not messing with kids, they'rewarmongers, or saying things
like we need to round uphomeless people get them out.
Get them out of my face, yeah,so so I'm like we're gonna kick
the homeless people out of where, like the earth?
Speaker 1 (08:35):
like they're homeless .
Speaker 2 (08:38):
This is where we are and that's why it's like they're
not interested in people unlessthey can they have some sort of
capital value Same thing withlike the abortion right Like,
because it's not about babies,it's about the economy and free
labor.
Free labor, yeah, free labor.
Women in traditional wifeyroles completely give a
(09:00):
bajillion dollars worth of freelabor.
Speaker 1 (09:03):
Oh my gosh, and how much is the creation of a human
worth.
Speaker 2 (09:07):
You know Also that takes women out of the workforce
.
Don't even get me started, eventhough I'm started.
No, I mean I'm with you.
So I wonder it could take a waylonger time.
But when I brought these videos, I think it is a guy's name,
doug Wilson.
Should I just make that up?
The guy, the white haired dudewith the beard, where he was
(09:29):
like women are people who havepeople or something.
Just.
I don't even almost want tosignify it because I stand by
what I said last week, where Ithink these people getting
platformed is just, it's juststupid.
Yeah, they're just.
Because on one hand, itshouldn't be shocking, because
I'm like that's exactly what alot of men think of women and
have for a long time.
Speaker 1 (09:49):
Obviously John Adams.
Look, his wife said that and hewas like hey guys, we got to
pass some laws, we got to be onshutdown.
Them women be talking.
That's not good.
These women have ideas.
I don't like it.
Speaker 2 (10:04):
Yeah, I don't like it yeah, I don't want that sass,
that's the other thing.
Speaking of our minds gettingblown, it wasn't until all of
the kids' books they have.
Now there's so many more thatuncover hidden women's history.
Yes, whereas actually a womanthat discovered DNA and sharks
(10:24):
and astrophysics and stuff.
So I'm buying these books for mynieces and I'm reading along
with them.
I'm like I didn't.
Nobody told me any of this andthey're just happily like do, do
, do, do, do, yeah, which alsois why I'm like you cannot
convince me that these girls weknow are going to take any of
this.
Yeah, I know because they'vebeen brought up on these books.
(10:45):
I'm sorry.
Speaker 1 (10:46):
They've been brought up on these books and you know
thinking my, you know my littlepeople in my life have been
brought up on them.
Yeah, and they're going to belike no man found a dinosaur.
I read the book yeah, it was alady and the men took it all,
(11:06):
and even little boys, when theyhear that, are like why would
that happen?
You know why would whathappened?
Why would they?
Why would they say that thewoman didn't find it right?
Speaker 2 (11:14):
that's because yeah they'd be like, why, what if the
lady like they don't even careabout that stuff?
Speaker 1 (11:18):
yeah, actually all the things in history.
Like if you brought a bookabout the civil rights right and
you and you brought it up andyou talked just real, basically
to like a five-year-old, theywould be like why would anyone
do that?
And you're like that's a greatquestion, it's so true, it's so
true.
And like I do not know, right,right, but stick with that
(11:41):
little one.
Speaker 2 (11:42):
Hold on to that.
I'm like where's our segue?
Speaker 1 (11:44):
How about this?
Speaker 2 (11:45):
You know what?
You ready to try something new.
Abrupt segue Bible.
The Book of Mark makes up justthree pages, that's it, but it
does have some good stuff.
Speaker 1 (11:57):
I like the ladies are like well, you know, they say a
lot of the same things.
They kind of do.
They're like I'm just going topick out some things.
Speaker 2 (12:04):
They're like I'm just going to pick some stuff, I
just want you to know these guys.
Speaker 1 (12:07):
They say a lot of the same thing.
Speaker 2 (12:08):
So they have.
The first passage they pick isMark 3, verses 31 through 35.
So it's real short and sweet,your spiritual family being
stronger than your family ofblood.
Speaker 1 (12:21):
Yeah, yeah.
They give a little passagewhere Jesus is like, basically
he's talking to people and he'slike someone asked about his mom
and he's like we're alltogether.
Yeah, mom's here, Stop talkingabout that, it's not important,
because we're all here talkingabout important stuff and the
ladies are just like oh, justtossing your mom aside.
Speaker 2 (12:43):
huh Jesus yeah.
Speaker 1 (12:43):
Elizabeth, the lady that your mom aside, huh, jesus,
yeah, elizabeth, the lady thatdidn't even maybe she didn't
even want to have babies, right,and now you can't give her like
a little bit of prominence.
Speaker 2 (12:54):
Right, but that's what, elizabeth, do you have?
This I have, where she saysmany of the ancient writers
criticized Mary severely, yes,for trying to exercise control
over Jesus, assuming rightfulauthority over him.
And then she brings up this isso impressive.
All of these Is ancient, theright word.
Speaker 1 (13:10):
I mean we're talking like 155 BC.
Speaker 2 (13:13):
BC.
Yeah, that's ancient yeah.
I'm like that's ancient.
I'd say ancient, I'm using it.
I don't know if I'm using it inthe historical academic.
Come on, come on.
The okay.
What historical academic?
Come on, come on, it's ancient,I know was it theo philact?
Speaker 1 (13:30):
yeah, that sounds like a prescription now.
Speaker 2 (13:31):
He's actually one of the most recent one, and that's
like from 1055 she writes hetaxes her with vainglory is that
a great word fabulous word Ilooked it up and I was like, oh,
it's like vainglory, yeah likeit's actually one of those words
, that's just.
It's exactly what it is.
Speaker 1 (13:46):
I was like is that something different?
Speaker 2 (13:49):
no, it's like, it's just what it is.
And then Tertullian accuses herof ambition in saint chris.
Speaker 1 (13:56):
Thank you, I know.
Speaker 2 (13:56):
I'm like bring it in chrisostom yeah, I'm like
chrysanthemum in piety anddisbelief.
And Whitby says it is plainthat this is a protest against
idolatrous worship of Mary.
Speaker 1 (14:09):
They're like.
You can't like this lady thatbore the Lord of Lords.
Speaker 2 (14:15):
Why?
What does she say here?
She was generally admitted tobe a woman of good character and
worthy of all praise.
But whatever she was, it illbecomes those who believe that
she was the mother of God tocriticize her as they would an
ordinary mortal.
Speaker 1 (14:29):
Yeah, which is lovely , like how dare you?
How dare you?
She's the mother of Jesus.
Speaker 2 (14:36):
Some like famous priest is like well, she seems a
little full of herself.
Speaker 1 (14:41):
She's a little okay, okay, she's so proud that she
gave birth to Jesus.
How, what vain glory, like what, yeah, like, that's pretty big,
it's pretty, pretty cool.
And then later it gets kind offunny, because in the same Bible
, mary forgets that she.
Speaker 2 (14:57):
Yeah, I'm like and just moving.
Is that in Mark, or we'realmost there, we have the um,
for whosoever shall do the willof God, the same is my brother
and my sister and mother.
Speaker 1 (15:08):
So Mary's like out, she's out.
She's like yeah, great job, butyou're the same.
The next passage.
Speaker 2 (15:15):
The nitty gritty.
The nitty gritty is from Mark10, 2 through 9.
And the topic DivorceD-I-V-O-R-C.
Yeah, divorce.
Speaker 1 (15:29):
Divorce.
Speaker 2 (15:30):
New Testament makes it way harder for women, Way
harder.
That's what was promised in theintro.
Elizabeth was like don't thinkyou're about to get liberated
with this new tea it gets worse,You're going to be wishing for
the vengeful God, Because thesewhat'd she say before?
Speaker 1 (15:48):
these apostles were way worse.
Speaker 2 (15:52):
Yeah, tell us what the Well.
Speaker 1 (15:55):
basically the New Testament goes in you get
married, you become one, andonly the man gets rights.
Speaker 2 (16:02):
Basically.
Speaker 1 (16:02):
Basically.
Speaker 2 (16:03):
I mean.
Speaker 1 (16:04):
That sums it up.
Speaker 2 (16:04):
Yeah, because the passage is like well, moses was
cool with divorce, right, yeah,that's my summary.
Speaker 1 (16:11):
It's your summary Bible summaries by Sarah Kay.
Speaker 2 (16:13):
This is where the famous what, therefore, god hath
joined together.
Let not man put us under.
I do like that.
Some of these, some of thisstuff, I'm like that's good,
that's good.
Speaker 1 (16:24):
I mean it's powerful right Like, if you just like
said those things like thattoday people would be like dang,
Okay, we definitely need to useasunder much more often.
We need to resurrect some ofthese Fabulous word.
Speaker 2 (16:39):
Fabulous word Like tear our democracy asunder.
Speaker 1 (16:44):
Yeah.
So and then the ladies have alot to say because obviously
divorce was really bad.
Then I went and looked up likethe history of rights, just kind
of was trying to see.
But it started way back likewomen right away in America were
like immediately rights weretaken away.
It's that economic thing.
Speaker 2 (17:05):
Economics yeah.
Speaker 1 (17:08):
And actually like the only time they gave us rights
was they were like oh, you canown property, but like hopefully
you're married and your husbandwill get it, yeah.
Speaker 2 (17:16):
And we can take it away from you at any time.
We can just call you a witch.
Speaker 1 (17:18):
Yep, yeah.
So they go off and say howdifferent the New Testament is
on this particular subject.
And really quality writing here, oh so good Petty foggers.
Speaker 2 (17:31):
Oh, my gosh right.
Life with Jesus was too shortand his mission too stern to
parley with petty foggers, so hegives them a clear-cut,
unmistakable definition as towhat marriage is.
Speaker 1 (17:41):
So did you?
But basically they're sayingmen and women should be judged
by the same morals.
How could this big thing bechanged?
Ridiculousness, so it should beperfect.
Equality of sexes and socialrelations, of a marriage, right,
and?
But she says this is Elizabeth,they were.
She talked about current eventin England, which I thought was
(18:05):
fantastic.
The thing from the Bible islike a woman may marry her
husband's brother, but a man maynot marry his wife's sister,
right?
Which is just like a weird lieLike that's just like a weird
thing.
So she said the parliament herehas had the same thing come up
for generations.
Like we got to change this.
(18:26):
It doesn't make any sense Everand anon.
They take it up, look at itwith their opera glasses, air
their grandfather's oldplatitudes over it, give a
sickly smile at some well-wornwitticism or drop a tear at a
pathetic wine from some bishop.
Then they lay the billreverently back in its sacred
(18:50):
pigeon hole for a period of rest.
Like this bill will go nowhereBecause it'll give women's
rights.
Speaker 2 (18:57):
I love that passage.
It's like let me tell you whathappens when we try to get stuff
done Just living ingrandfather's world and giving
love to this bishop that's goingback in its sacred pigeonhole.
Ooh, that sounds dirty.
Right before then she says ifthis rule of the perfect
equality of the sexes wereobserved in all social relations
(19:19):
, the marriage problem mighteasily be solved.
But with one code of morals forman and another for women, we
are involved in all manner ofcomplications.
Speaker 1 (19:30):
Yeah, you're making life more difficult.
Speaker 2 (19:33):
Really.
That sums everything up again.
Speaker 1 (19:34):
Exactly.
Speaker 2 (19:35):
It is nuts how.
That is the problem today,today, today, today Today.
It's ridiculous and it goes toother things than just marriage
and divorce too, if you'rehaving different morality
assigned To your body parts.
Basically Right.
(19:55):
What Canada was to the southernslaves under the old regime, a
state with liberal divorce lawsis to fugitive wives.
Speaker 1 (20:03):
Yeah, and fugitive wives.
Isn't that funny?
We is to fugitive wives.
Yeah, and fugitive wives Isn'tthat funny?
We had to be fugitives andusually, like you're escaping,
like really terrible men thatare like beating you and stuff,
Right, you couldn't even get adivorce then yeah.
So they yeah, and they're likecome on, make it equal, Make it
make sense.
Speaker 2 (20:20):
Okay, so the last section in the book of Mark is
Mark 12, 41 through 44.
Speaker 1 (20:26):
Oh yeah, yeah, this is really good.
This is about rich peoplegiving money and poor people
giving money and how differentit is with the intention.
Oh yeah, with the intention,yeah, and then so some poor lady
.
Speaker 2 (20:40):
Poor lady.
They don't give her a name.
Speaker 1 (20:42):
Again, it's just a poor lady.
Yeah, don't worry about it,she's a widow.
Her husband died but she putall she had, a farthing which
makes me laugh because I'm achild, right, it kind of sounds
like farting, but it's farting,and it's a little bit of money.
Anyway, that's just myimmaturity.
But she puts it in and thenjesus says well, he calls his
(21:07):
disciples together and he saysunto them verily, that's what he
says, that's how jesus, yeah,verily, I say unto you that this
poor widow hath cast more inthan all they which have cast
into the treasury, for all theydid cast in of their abundance,
but she, of her want, did castin all that she had, even all
(21:31):
her living.
Speaker 2 (21:32):
Right yeah.
Speaker 1 (21:33):
So these rich people are putting in money, probably
more than her, but he was likedoesn't matter, she's like
giving all she has, right so?
And so the lady is not asacrifice for the rich people,
just like these people that aresaying that they're christian,
they're up there, um, they'rejust saying it, it's not like
they're it's not like they'reworried about their eternal life
.
I don't think right.
Speaker 2 (21:54):
I don't think they have any worries I forgot who it
was that was talking about.
If people were actually likejesus christians, they would be
walking around in sackcloths,yeah, and just helping people.
I mean like, come on, sackclothit.
Speaker 1 (22:07):
If you really are as Christian as you say you are and
you want the whole world to beChristian, then you best be
walking around in your sackclothand you better be washing the
feet.
Some dirty, nasty feet.
You better get down there andwash them.
That's right.
So, but the ladies talk,they're like.
(22:29):
The small contribution was ofno special use to the treasury
of the church, but as an act ofself-sacrifice it was more real
value in estimating character,Jesus, with his intuition, saw
the motives of the giver as wellas the act.
And we just need to get rid ofmoney, Can we?
(22:50):
We're going to get on that.
We're going to get on that.
That's my next mission.
Speaker 2 (22:54):
I'm going to do that tomorrow.
Speaker 1 (22:56):
I'm going to the temple and I'm flipping yes,
we're going to do some tableflipping.
I'm flipping the tables.
None of this money.
Speaker 2 (23:04):
I want to do a whole video series where we walk into
banks and see what we can flipover no-transcript so.
Elizabeth.
As we've learned throughoutthis book, she loves talking
about self-development.
It's her thing.
I think that's she's like.
This is the takeaway, ladies.
So she writes this womanbelonging to an impoverished
(23:38):
class was trained ofself-development.
They will not so readily expendall their forces in serving
others.
Speaker 1 (23:45):
Yeah, and I think when you serve yourself, you can
be a better person.
Speaker 2 (23:49):
This was 130 years ago, woman who spends all her
time in churches, with priests,in charities, neglects to
cultivate her own natural giftsto make the most of herself as
an individual, in the scale ofbeing Irresponsible soul whose
place no other can fill, isworse than an infidel.
(24:10):
Dang.
Self-development is a higherduty than self-sacrifice should
be women's motto.
Speaker 1 (24:17):
Henceforward.
All right, so maybe you haven'tdone it before, but
henceforward from today when youhear this yes, I forgot.
Speaker 2 (24:25):
You know the sentence right before that she's
responding.
Paul says that a husband whodoes not provide for his own
household is worse than aninfidel.
Speaker 1 (24:38):
And she's like no, no , no, no, no.
Yeah, let me tell you what'sworse.
Yes, quit giving yourself tothese men and doing everything
for them and making them lookgood.
Do you, girl?
Do you work on you?
Come on, who knew elizabethkatie stanton, the first
self-help, so book of luke.
Speaker 2 (24:53):
good name, I like the name luke.
I do like the name Luke, mm-hmm.
So what do I have here?
I said well-stricken in yearsthat's funny.
Speaker 1 (25:01):
That's funny.
I highlighted it too because Ithink it's just funny.
Who wrote it?
Speaker 2 (25:05):
In the book of Luke, luke 1, 5 through 15.
But one of the passages saysand they had no child and they
both were now well stricken inyears.
Speaker 1 (25:14):
I highlighted that because I'm like I'm well
stricken in years.
I feel it every time.
If I sit a long time, I standup and I say I have been well
stricken in years.
Speaker 2 (25:25):
That's what my notes are like.
Well stricken in years is how Iwill refer to myself when
people ask my age.
Speaker 1 (25:34):
I love how we love the same thing.
I love old timey talk and thenthe same thing I love old I love
old-timey talk.
And then the only other thingthat I highlighted in this
section.
Speaker 2 (25:40):
So, book of Luke, they're telling a story, okay,
so this is a story aboutElizabeth and Zacharias getting
you know they were well-stricken.
They were worse they didn'thave a kid, but then they got
one, but then an angel comesdown and is like guess which
angel I am?
Same angel that talked to Mary.
Speaker 1 (25:58):
Mary Right.
So it's Gabriel, whateverGabriel, there's no Gabriel.
Speaker 2 (26:02):
Oh Girl Girl, you're going to hell.
Speaker 1 (26:07):
Girl good luck getting into heaven.
Speaker 2 (26:08):
You don't even know the angels.
I don't know the angels, sothey're like you're going to
have a baby, it's going to becool.
Speaker 1 (26:15):
Yeah.
Speaker 2 (26:16):
And guess who that baby was?
John Bill Baptist Right, and Ilearned him and baby Jay were
cousins, yeah.
Speaker 1 (26:26):
You know, sounds like John was, you know, a little
contender to be the Lord.
That's kind of how they wroteit.
It's funny Like could have beenhim, Could have been him.
He was also sent by an angel.
Speaker 2 (26:37):
He's going to be sent by an angel and the passage
they picked is because when thebaby was born, everybody's like
you got to name him.
You know you got to name himTristan, I'm just kidding.
What's his name?
You got to name him.
You know the dad?
Speaker 1 (26:52):
Same dad, they were saying you got to name him the
same name as the dad, same nameas the dad and the dad saw the
angel too.
Mm-hmm, right, but people arejust focusing on the woman,
right?
They're like you got to namethe dad.
Well, he can't speak becauseapparently the angel was like
whoo Right and he just likecouldn't talk.
But, Elizabeth could talk andand finally he had the husband
(27:19):
had to be like and he wrote it.
Speaker 2 (27:21):
Yeah, he said the name is John, the name is John,
and so that's what the ladiesare like super stupid, yeah.
Speaker 1 (27:28):
Like, why did it take him Exactly Writing I?
Speaker 2 (27:31):
know Like, why not?
Speaker 1 (27:32):
just like hello, I saw an angel.
He told me the name is John.
Hello, Right, why do you needto hear from my husband?
Speaker 2 (27:39):
And everybody else is just like what do you know?
Speaker 1 (27:42):
I like this because I just like the wording of the
Bible language.
I just wanted to read thisbecause I love this.
I feel like we should talk thisway my soul doth magnify the
Lord that he has thus honoredhis handmaiden.
Henceforth, all generationsshall call me blessed.
Speaker 2 (28:05):
That's Mary Henceforth, henceforth we shall
speak this way why.
The next passage is greatbecause this is when Jesus.
He was just like a tween, hewas 12.
He was at a tween, Great age.
You know his parents take himto.
They do an annual go to theTrip to the temple.
Trip to the temple for anannual situation.
(28:25):
Some probably prayer, Prayersomething, and, from what I
understand, Mary and Joseph getall the way home and they're
like oh, dude, where's our kid?
Where'd he go?
Where'd he go?
Speaker 1 (28:36):
They can't find him we lost a tween.
But Jesus had stayed back totalk with his, the doctors and
the, obviously, all the men, allthe men, right, he stays back.
Speaker 2 (28:48):
And Mary and Joseph were like a little confused, but
anyways.
Speaker 1 (28:50):
But the ladies respond and we all know that
story, at least I remember thatstory, because I was like oh wow
, he's so smart, right.
Speaker 2 (29:05):
Everybody was amazed by him, and that is that's.
That's the point in the Biblewhere they're like oh, so we can
see that he's starting tofulfill the prophecy.
And this is Elizabeth.
I love this Elizabeth'sresponse yeah, Go ahead.
Where she's talking about,where she's like oh yeah, they
didn't know.
Speaker 1 (29:13):
It is often said that he was disputing with the
doctors, which the commentatorssay gives the wrong impression.
He was modestly askingquestions.
Neither Mary nor Josephremembered nor fully understood
what the angel had told themconcerning the mission of their
child.
Neither did they comprehend theanswer of Jesus, However, he
(29:36):
went back with them to Nazarethand he was subject to them in
all things, working at thecarpenter's trade until they
entered his mission, whenthey're just like.
It cracks me up, becausethey're like didn't an angel
tell you you were having the Sonof God?
And you were like oh, I don'tknow where he could be.
(29:56):
I can't believe he's nothanging out with the kids.
Speaker 2 (29:59):
Yeah, Like an angel, yeah, and just 12 years ago,
mary.
The other part, elizabeth,mentions how little is said of
the childhood and youth of Jesusand we should have expected
fuller information on soextraordinary a subject.
I even thought that as a kidwhere I'm like, so, just like
nothing.
And then he's 12.
(30:19):
If we know other people areconnected.
We know about um elizabethgetting pregnant with john.
We're like, so there are somepeople who could have covered
some of that info I'm justsaying right and like it's very
sus.
Speaker 1 (30:31):
So angels are coming giving people babies right and
then we just 12 years go byright, we just normal life,
right Right.
Speaker 2 (30:37):
We don't know anything about it, we didn't
write anything about you knowlike I mean the king wanted to
kill him.
Speaker 1 (30:42):
and then 12 years, nothing, right.
Speaker 2 (30:44):
Nobody else wanted to kill him.
Radio Gaga I know.
Speaker 1 (30:48):
Radio silence.
Like where did it go?
It's a little like yeah so yeahthe yeah, the ladies are just
like.
It doesn't make any sense.
It was a great mistake thatsome angel had not made clear to
Mary the important characterand mission of her son, that she
might not have been a seeminghindrance on so many occasions.
(31:10):
Like lady, what?
Yeah?
You were literally told.
I know how important your childis.
I know what are you doing yeah,get it over.
Speaker 2 (31:24):
Um, and it's not like somebody came down and was
saying, like your son is goingto be very gifted at math.
They're like you're gonna havethe son of god.
Immaculate conception, and sheforgot it, so just a little
point, Joseph.
Speaker 1 (31:36):
have you seen Jesus?
I thought he was playing soccer.
Speaker 2 (31:43):
I also like this passage that they talk about and
this is for our Biblers.
This is Luke 13, 11 through 17.
We're getting to our firstmiracles.
Yeah, we get some miracles here.
We got a woman which had aspirit of infirmary 18 years.
Speaker 1 (32:02):
Yeah, she was all bent.
Speaker 2 (32:03):
And she shows up at the old temple.
Yeah, she can't even stand upOn the Sabbath Hot mess.
Sunday, sunday, day of rest,and Jesus is like get on over
here, girl, girl.
Speaker 1 (32:14):
Stand up, stand up.
Speaker 2 (32:22):
Just like in the tv show yep, yep, and they put
jesus and this old infirm womanon the jumbotron?
Speaker 1 (32:26):
yes, and they and he was like you're healed you're
healed and she popped up like ayes and she said I love you,
jesus.
That's down in the book.
This is just purely extra.
Speaker 2 (32:43):
This is extra from what I believe happened.
And then some other people thatwere there, who were not
infirmed and just considerthemselves like super cool
Christians, were like, oh my God, why are you working on?
Speaker 1 (32:50):
the Sabbath oh my God , Nothing about.
Wow, that was crazy.
Oh yeah, that's the other thing, Forget the miracle.
No commentary on like oh wow,she hasn't been able to walk in
18 years.
Speaker 2 (33:05):
They're like I thought you weren't supposed to
work on the Sabbath.
Speaker 1 (33:08):
And then Jesus is like listen, I can't believe you
think you're the son of God andyou're working Listen.
Speaker 2 (33:15):
The Lord then answered him and said Thou
hypocrite, doth not each one ofyou, on the Sabbath, loose his
ox or his?
Ass from the stall and lead himaway to watering?
And ought not this woman, beinga daughter of Abraham whom
Satan hath bound to lo these 18years, be looked or be have like
(33:39):
mercy on the Sabbath day?
You're considering that work.
You're?
Speaker 1 (33:47):
going to let your cows out to get some water?
Speaker 2 (33:49):
Right.
Speaker 1 (33:50):
But this lady can't have a miracle.
Speaker 2 (33:52):
Right, and of all the stuff that we've read so far of
the New Testament, this to meseems so relevant to today,
because it's talking abouthypocrisy.
Speaker 1 (34:01):
What I like, though, is like even in their Bible
clips, when Jesus spoke, theywere ashamed.
That's what we're missing today, though.
Speaker 2 (34:10):
Right, they were like humbled, but so he's calling
out.
This is so relevant to today,where people they're like
getting to this legalism or likethey're like that's the rules,
said this and that and Jesus islike.
Where are you Like?
How are you interpreting this?
Speaker 1 (34:26):
So I also think it shows yeah, and compassion over
these.
Speaker 2 (34:29):
Like strict rules.
This is so relevant the Sabbathday.
Pharisees are not all dead yet.
While more rational people arestriving to open libraries, art
galleries and concert halls onSundays, a class of religious
bigots Religious bigots, shesaid it 1895.
A class of religious bigots areendeavoring to close up on that
(34:53):
day all places of entertainmentfor the people.
Close up on that day all placesof entertainment for the people
.
The large class of citizens,shut up in factories, in
mercantile establishments, inoffices, in and shops all the
week, should have the liberty toenjoy themselves in all
rational amusements on Sunday.
Speaker 1 (35:10):
I had never even thought of that as like a class
issue.
Right yeah, the only day, or?
Speaker 2 (35:14):
connecting this, so that hypocrisy they have one day
and we see that as an exampleof what we're talking about.
These people, these people andI do mean it in the most
derogatory mean way these people, people using these rules when
it's a way that they can shunother people, yeah, so it's like
(35:34):
selective.
We see this so much today, just, like with the homeless people,
Isn't Elizabeth?
Speaker 1 (35:40):
she's hip, she's hip.
And to think those people?
There was no labor laws and theonly reason they got Sunday off
was for religious purposes.
But they're like you get thatday off, don't do anything Right
?
That's right the heck.
I watched you all anythingRight?
That's right the heck.
I watched you all week, Right?
And why?
Speaker 2 (35:59):
My wife's working in your house and then to Cleaning
your baby's diapers Right, andthen to judge, like certain
activities just like that, likeoh you can't heal, or that lady
wanted to be healed, but I cando.
You can do other things but notsome.
It's ridiculous and Elizabethpoints out it's classist, it is,
(36:20):
and it's also back to thereligious part.
It isn't very um.
I mean, if you're supposedlychristian, you want to celebrate
all of the like beauties oflife, like in nature, and
appreciating knowledge andlibraries and taking care of
your temple, taking care of yourbody talks about that.
They should be out at parks.
Speaker 1 (36:37):
They should be working, keeping their body
healthy, but they can't leavetheir house Right.
Speaker 2 (36:42):
How are they?
Speaker 1 (36:42):
taking care of that temple.
Speaker 2 (36:44):
All healthy sports in the open air, music, in parks,
popular lectures, all the schoolbuildings should be encouraged
and protected by law.
Amen, amen sister.
Speaker 1 (36:55):
Amen, I didn't think about it as a class Because I
was like I kind of thought itwas a nice thing.
But if nothing's open you can'tdo anything.
But nowadays the reason that Iliked it was I was like, oh,
those people don't have to work.
Speaker 2 (37:08):
You know Right.
Speaker 1 (37:09):
Like they get it off, Right, but back then you
couldn't even go to the park.
You were Then, you couldn'teven go to the park.
You're just supposed toliterally like sit and read the
Bible, right, like, so, like,even if they didn't, like, if
you said nobody works today,great, then we can go to the
parks and we can, right, youknow, if someone wants to play
guitar, we can all sit around.
Yeah, strum along, strum along.
(37:29):
Bring my bongo Right, I loveJesus bongos.
Oh man, I bet he could rock outthe bongos.
So then we go into Luke 18.
Yes, two through seven,basically talking about a judge.
That really was not into God,didn't?
Speaker 2 (37:50):
you know, he was like eh.
Speaker 1 (37:52):
I like that summary so this guy's like, and then the
rules didn't really apply tohim.
He was like I don't really, Idon't, I don't really follow
that.
And a woman came in, a widow,and said please, someone is
attacking me.
And she had an adversary.
And he was like no, no, go away, go away.
(38:12):
But she kept coming back andthen kept troubling him go away.
But she kept coming back andthen kept troubling him and he
said finally he's like I'llavenge her, lest by her
continual coming weary me.
And the Lord said hear what theunjust judge saith, and shall
not God avenge his own elect,which cry day and night unto him
(38:35):
, though he bear long with them.
So basically, this was aboutperseverance.
If you keep, you know, don'tgive up.
Just keep being a whiner,squeaky wheel.
Speaker 2 (38:47):
Eventually, yeah, get it.
Speaker 1 (38:48):
You'll get your.
Speaker 2 (38:49):
You know, whatever you want, whatever you want, but
Elizabeth says that's a littlebit of bullshit.
Speaker 1 (38:55):
She's always calling it out.
Calling it out, calling, she isshe's like.
However, however, the conditionof the woman in this parable,
bowed to the earth with all herdisabilities, but because it
kind of ties to the section tooabout the bent woman, right, the
condition of this woman in thisparable, bowed to earth with
all her disabilities, wellrepresents the degraded
(39:17):
condition of the sex under everyform of government and of
religion the world over.
But, unlike her, women still inmany latitudes make their
appeals in vain at cathedralaltars and in the halls of
legislation.
And there's nothing like wepersevere, we persevere.
(39:39):
They keep shoving this Bible inour face, saying no.
So great parable, great parable.
Where's the follow through?
Exactly?
Come on, you said it Exactly.
Do we believe?
Speaker 2 (39:52):
it, let's go fellas.
On the same passage, we havethe response from EBD.
I love her, ellen.
Ellen Battelle Dietrich, shewas the one that passed away at
48.
Speaker 1 (40:06):
We learned about her last week and did way more than
I've ever done.
I have, I mean let me tell youwhat Under.
Thing.
Speaker 2 (40:14):
I'll underline she's so cool I do got to get my hands
on her other book.
Speaker 1 (40:20):
Right, yeah, because I mean I bet it's just on fire,
I bet it's on fire, I bet it'sfire.
Speaker 2 (40:27):
The sentiment concerning the equality of male
and female which Paul avowed tothe Galatians is perfectly in
accord with what Luke reports ofJesus's own custom.
It will be remembered that thechief adherents of Paul accepted
only this report, and this onlypartially, as worthy of credit,
and therein we find thestatement that many female
(40:50):
ministers had accompanied Jesusand the male ministers as they
wandered, in Salvation Armyfashion, throughout every city
and village.
Preaching Women were with them.
Speaker 1 (41:01):
Yeah, they were with them Preaching the word.
Speaker 2 (41:03):
It is true that we now find a qualifying passage in
reference to the femaleministers, namely which
ministered unto him theirsubstance.
Speaker 1 (41:12):
I don't know if this is Luke.
We've got to look it up.
Trust us, but it says Trust us,but it says Luke, chapter 8.
I trust the ladies, yeah, so Iknow it's there, luke chapter 8,
verse 3.
Speaker 2 (41:23):
But this is plainly one of those numerous marginal
comments made at a late datewhen all the original
manuscripts had disappeared.
I like how she puts that in.
She's like so, by the way, wedon't even have the original
stuff.
Yeah, so this is all poppycockby men who had doubtless lost
knowledge of women's originalequality in the ministry, for
(41:44):
Ignatius of Antioch, one of theearliest Christian writers,
expressly affirms that deaconswere not ministers of meats and
drinks, but ministers of thechurch of God.
Speaker 1 (41:53):
So what does that mean?
I'm like I want to be aminister of meats and drinks,
but ministers of the church ofGod.
Speaker 2 (41:56):
So what?
Speaker 1 (41:56):
does that?
Speaker 2 (41:57):
mean, I'm like I want to be a minister of meats and
drinks.
Speaker 1 (42:00):
I'm assuming, like gatherings.
You're not ministers, just tobring people together.
You're supposed to be followingthe word of God, right, and
you're changing the word of God.
You know what I mean, okay.
Speaker 2 (42:10):
Now, that's making sense.
But just to say like I meanwomen were there they were
erased, but they were there outministering, and that's where I
cannot tell you how impressed,and maybe I am easily impressed,
I don't know, I don't think so.
Nope, I need a big list ofladies' names like Thelka, paula
, esthoshium, marcella, melanie,susanna.
(42:33):
This is reminding me of how youlike it, daddy.
How you like it, daddy?
Speaker 1 (42:37):
How you like it.
You know what I'm talking about.
I do not know that song.
I got a little bit of love inmy heart.
Speaker 2 (42:45):
Yeah, I got all the names.
Speaker 1 (42:47):
That one I know.
Speaker 2 (42:50):
Okay, but they were women of wealth.
Speaker 1 (42:52):
All those ladies.
Speaker 2 (42:54):
Virgin heiresses for the means of sustaining life and
fellowship.
So they were women of wealthwho both gave themselves and
their large fortunes to theestablishment of the ethics of
Jesus.
Speaker 1 (43:03):
The ethics of Jesus, which no one is following Right.
Speaker 2 (43:06):
Jesus is the only person that has ethics and I
looked up some of these ladies,I mean, and they did some work.
Yeah, I mean yeah, they likehad put some money in, but they
were doing like I'm like, don'tyou?
Speaker 1 (43:17):
make me yeah, I want to know what they do, what they
do what they do.
Speaker 2 (43:21):
Okay, just for example, felco was a saint of
the early christian church and afollower of paul the apostle so
I mean this is these are peopleand yeah, remember paul started
all.
Speaker 1 (43:34):
They tie Paul to all Christianity.
Speaker 2 (43:36):
There you go, although now I'm like hey, paul,
did you forget about Thelka?
Yeah, what about Thelka?
And actually I don't even knowif I'm saying that right.
Please let me know.
She was a young, noble virginwho chose to leave her fiance so
she could convert toChristianity and follow Paul.
Speaker 1 (43:53):
Mm-hmm and follow Paul Mm-hmm.
Speaker 2 (43:55):
It is said that Velka spent three days sitting by her
window listening to Paul speakabout the Christian God and the
importance of living in chastity.
Speaker 1 (44:01):
So she like left.
So she was like I'm going to bedevout and I'll give you all my
money, and I'm just going tospread the word.
Speaker 2 (44:09):
Paul gets sent to prison.
She visits him, kissed hisbonds and refused to leave him
and return to her mother andfiancé.
Paul was made to leave the cityand Delco was condemned to be
burned.
She was miraculously saved fromburning at the stake by the
onset of a storm.
Okay, and this is where I lovethis old stuff, because you ever
(44:29):
read about like saints, becauseI believe that a lot of these
women she mentions they becomesaints.
Oh, thank goodness.
But have you ever read stufflike what is St Catherine and
they're like she wasdisemboweled and you're like
what Joan?
Speaker 1 (44:42):
of.
Speaker 2 (44:42):
Arc, yeah, like beheaded, yeah, but she was
saved from being burned at thestake by the onset of a storm.
She then encountered Pauloutside of Iconium and she says
I will cut my hair off and Ishall follow you wherever you go
.
And so she travels around withPaul.
Speaker 1 (45:01):
Wait, did she cut her hair because she had to be a
man?
It doesn't say anything aboutthe hair.
Speaker 2 (45:05):
Maybe she did.
Speaker 1 (45:05):
That's what I'm saying.
That's what.
Speaker 2 (45:07):
Joan of Arc did.
It could either be a genderthing or about humility.
We'll have to ask a biblicalscholar, or a feminist scholar
would love to know that.
Call us so.
So there, though.
A nobleman tried to grape herrape I just raised like a tick
tick term I can say right, youcan say it's a podcast, it's a
(45:30):
podcast, so he tries that.
so she fights him off, tears hiscloak and knocked the coronet
right off his head, which causedher to be put on trial.
This is going somewhere.
She gets put on trial.
She was sentenced to be eatenby wild beasts.
Wow, what a way to go.
Speaker 1 (45:48):
I know.
Speaker 2 (45:49):
Coliseum style?
Yeah, I'm just trying toimagine.
And like what kind of wildbeasts Is it?
Like a Chex mix of them, andthey're like we're going to get
a boar.
We starve cats and just put youin a room of wild cats.
I need to know more about that,so.
But she was again saved by aseries of miracles, One of them
(46:10):
involved Okay, wait, In onescene she was saved by female
beasts like lionesses.
Speaker 1 (46:17):
And they were like no ma'am we can't eat you.
And while in the arena so it is.
Speaker 2 (46:22):
It's like in an arena .
She baptized herself bythrowing herself into a nearby
lake full of aggressive seals.
What?
And the seals were killed bylightning before they could
devour her.
Speaker 1 (46:36):
So I'm just saying, if you want, you got to do some
stuff.
To be a saint, you got to dosome stuff.
Speaker 2 (46:43):
Okay, isn't that a fantastic story.
Speaker 1 (46:45):
I love it.
Speaker 2 (46:47):
And why are we just now hearing about it?
Thanks, paul, yeah, hey, paul,did you forget about Velka?
Yeah, what happened to you,paul?
What if it's Velsha?
Do you did you forget aboutfelca?
Yeah, what, what happened toyou, paul?
What if it's felsha?
Do you think it is it?
Speaker 1 (47:02):
could be, I don't know.
It's spelled t-h-e-c-l-a.
Thecla.
It's probably thecla.
Speaker 2 (47:04):
Okay, I just had to share that story, that is like
yeah, and I want to thank ellenfor telling us that, yeah, and
then there's a whole other list,like, like I said, she mentions
paula andotium and it's so cool.
Speaker 1 (47:16):
And she's like what about all these ladies?
I thought, if you got I mean ifyou're made a saint, like,
don't some of your bones gounderneath some kind of
something?
So like, are her bonessomewhere?
They could be up at St Agnesright now.
Speaker 2 (47:27):
We don't even know, we don't even know you need some
bones for that miracle.
Saint bones, saint bones, theSaint Bones, the devout.
And then in normal storytellingit's looked down on to have
something just outrageous happen, but for some reason, when
you're like, of course,lightning killed the aggressive
seals.
Speaker 1 (47:47):
They did.
I mean, it makes sense, and whydoes this stuff?
Speaker 2 (47:53):
not happen anymore.
I know there's no wonder left.
Speaker 1 (47:58):
We missed out.
Speaker 2 (47:58):
We missed out on the electrocution of millions of
seals right in front of yourface and lionesses being like
we're not gonna kill her.
And then they, then they lookat us and they go yeah, so what
else did you like about, so oh?
Speaker 1 (48:13):
yes, mrs ebD.
So she talks about those ladies.
And then they wrote so there'sPaula.
She just pops out of nowhere,like we're supposed to know who
Paula is.
Oh, I do know.
Do you know who Paula is?
Sorry?
Speaker 2 (48:26):
Because I think I don't know how you found her,
because it's basically just likehey, there's Paula.
Speaker 1 (48:32):
Like we're like all, all of us know about Paula.
She was a Christian writer,that's all I know.
I don't even know when shelived.
Speaker 2 (48:40):
Okay, coming back to it.
Okay, so Paula was in thebiblical era, the fourth century
.
Paula of Rome was a noble womanwho became friend and disciple
of Jerome, a prominent Christian, Jerome.
Do you know who Jerome is?
I do not.
Oh darn it.
So that's not a helpful note.
Speaker 1 (48:56):
No.
I'm like well, you know, paulashe was like a disciple of
Jerome, but I'm assuming we'rejust moving along disciples.
So some disciples die, new onescome up.
Speaker 2 (49:06):
This says that Jerome was a prominent Christian
scholar and she was the one thatshe was devoted to aestheticism
, charity and in the creation ofthe Latin Vulgate Bible.
And just do you know what theVulgate is?
That's a Latin version of theBible.
Speaker 1 (49:19):
Okay, so she could read Latin and she was the key
person.
Speaker 2 (49:23):
She was a significant role in creating it.
So that's why EBD is like women.
Paula wrote it.
Women were up in this.
Speaker 1 (49:32):
Yeah, and you just erased them.
You erased Paula.
So she said Paula's greatestwork, rarely mentioned in
Christendom, and it issignificant of the degradation
which women suffered at thehands of the church that the
time came when churchmen couldnot believe that she had
(49:53):
performed it, even with Jerome'sacknowledgement confronting
them and consequently erased theword sister accompanying the
name Paula and substituting,therefore, the word brother.
Speaker 2 (50:06):
So they just made her a man, what?
And that's just the stuff thatwe know, I mean.
Speaker 1 (50:13):
That is infuriating.
Speaker 2 (50:27):
But she founded a bunch of monasteries in Greece
and Rome A juders, and it is anamazing thing to find churchmen
still eulogizing Jerome as theauthor of the Vulgate without
the slightest reference to thefact that but for Paula's help,
it would not have come intoexistence.
Because he couldn't havewritten it, but until men this
(50:47):
is such a great way to end.
Speaker 1 (50:49):
This is the real.
Speaker 2 (50:50):
And this applies to today to today.
But until men and women returnto more natural relations, until
women cast off their falsesubserviency, thereby helping
men to get rid of theirunnatural arrogance, nothing
different from the injusticesorry, the injustice Christendom
(51:11):
has shown Paula can be lookedfor.
Speaker 1 (51:14):
Yeah, so it's going to help men too.
Look, I'm like it's going tohelp you.
How do I drop this mic?
Drop the mic.
What if I broke it?
Speaker 2 (51:23):
I almost really that was like, but I mean drop the
mic, man, you know, don't?
Speaker 1 (51:30):
you want to get rid of your unnatural?
Speaker 2 (51:33):
arrogance.
You know when I was complainingbefore that it has to.
There's probably a deepunderlying insecurity, because
there has to be some knowingthat the only reason that you
feel superior is becauseeverybody else has been
oppressed.
Yeah, so it's an unnaturalarrogance, it's unearned.
Speaker 1 (51:52):
And it's like it might not be top of the mind,
but it's somewhere thereunderneath like I'm
uncomfortable.
Speaker 2 (51:58):
Absolutely To the point is wouldn't you rather go
back to natural relations, whereyou yourself can find your
natural talents and aptitude andlive your own life, Not just
one that's like, well, you'rejust in charge of everything?
Speaker 1 (52:17):
And honestly.
Speaker 2 (52:17):
Because you're awesome, even though you don't
have to prove it.
Speaker 1 (52:20):
Yeah, come on, just because this book says so,
because you got a dick, yeahLike, okay, I can go get one now
too.
Speaker 2 (52:28):
Oh, we all can get one.
Okay, going down to the dickstore.
Speaker 1 (52:35):
Oh, my God Going down to the dick store.
But like what the heck theyjust erased I know Women.
They just erased us.
Speaker 2 (52:44):
I think that the that mic drop moment is a good.
Like, what else do we need tosay?
Nothing, Nothing.
Well, I mean I can say this I'mgoing to.
You know what I'm going to saythese things to say these things
.
So the New Testament is indeedproving to be more of a seal the
deal for the patriarchy thanthe liberation we expected.
We thought more modern, it'd bebetter, whatever, but we've
(53:04):
still got a ways to go.
So we're going to keep walkingthrough the books of the
apostles in our next episode andI believe John is on deck.
Speaker 1 (53:13):
He's on deck.
He's on deck and I believe Johnis on deck.
He's on deck.
He's on deck.
Think we missed something?
Have something to add?
Maybe you're suffering from aragey feeling because we're so
wrong.
Reach out, check out the shownotes in the episode description
for all the high-tech ways toget in touch with us.
Don't you want?
Speaker 2 (53:31):
to yeah get in touch, don't forget.
A great way to resistauthoritarianism is visible and
enthusiastic support ofindependent media.
Seriously, I cannot be moreserious, that's so true, if you
really do want to fight stufflike, definitely should support
us, but also other independentjournalists and podcasts.
Speaker 1 (53:52):
So important today.
Speaker 2 (53:53):
Right, they're taking it away, so it's quickly,
quickly escalating.
So it's actually your patrioticduty to like comment.
Speaker 1 (54:04):
Subscribe and share the piss out of this podcast.
Like democracy depends on it.
Speaker 2 (54:14):
Yeah, really make America great yeah.
Speaker 1 (54:15):
Support your independent artists and
journalists that are doing thereal work.
Speaker 2 (54:18):
Thanks so much for listening.
Keep shedding that falsesubserviency, because we know
you rule Bye, thank you.
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