I have been listening to a fascinating interview between Diana Butler Bass and Elizabeth Schrader-Polczer. Several years ago, Bass preached a sermon using Schrader-Polczer's work, which Bass points out is one of 3 of the most watched sermons of all time; the other two were Bishop Budde's sermon at the interfaith worship service after the second inauguration of Donald Trump and the sermon preached at the wedding of Prince Harry and Mary Markle.
In that sermon, Bass presented the work of Elizabeth Schrader-Polczer, who was then a PhD student at Duke. She did research on the Lazarus text and noticed that the word Mary had been changed to Martha. Why would someone do this? And how can we be sure?
Bass published her sermon here. It's worth the read, and it's got a link to hear the sermon. Bass makes the case that it was likely a 4th century change, a change to disempower Mary Magdalene.
In the interview I'm listening to today, Bass and Schrader-Polzer review those ideas. It's an interesting window into how research on ancient texts is done, and how this work was done. It's got great information about issues of gender, along with church history.
Here are some highlights:
--At minute 28, they talk about the canon--which books made it into the Bible, which did not, and why. Schrader-Polzer posits that the approach to Mary Magdalene, the changes made in the Gospel of John, might have happened in the 2nd century so that the book would be seen as more acceptable, so that it would survive.
--In the oldest artwork, whenever there's a Lazarus, there's only one sister.
--Throughout the interview, there's lots of great information about translations of the Bible and how we come to have the Bible that we do.
--It is fascinating to me that there are changes to Bible commentaries and forthcoming changes to translations, including the master text, the "Novum Testamentum Graece (Nestle-Aland). The 'Nestle-Aland,' or 'NA,' is the source from which almost all versions of the New Testament are translated into every language around the world" (quoted material from Bass' newsletter). These changes happened because of Schrader-Polzer's work and Bass' promotion of this work. I'm inspired that academic work can have this effect.
--Bass points out that this kind of revision to Bible scholarship, a major revision like Schrader-Polzer's, doesn't happen often and usually about once a generation.
--In the first century, the town of Magdala didn't exist (roughly minute 1:08). So using Mary of Magdala would be a wrong translation.
--"Reframing ancient questions" vs. "opening new questions"--Bass uses this language about the way that the Catholic church might approach these developments. She posits that this research is the reframing of ancient questions kind of development.
--Just after 1:18, Bass and Schrader-Polzer talk about the Gospel as a piece of story telling, a cohesive narrative, that is not the way that most people think about a Gospel: approaching it the way a creative writer/teacher would see it.