
Codex Climaci Rescriptus. The fainter, two-column text is the earliest known version of the New Testament written in Palestinian Aramaic. Image courtesy of the Green Collection.
This morning I went with several of my former co-workers to see an exhibit. That’s not unusual, as we occasionally do take in exhibits together, both for our own enjoyment and to see and discuss different exhibit approaches and techniques. However, this differed in that we weren’t at another museum or local gallery; we were at the Gordon-Conwell Theological Seminary to see a four-day exhibit called The Museum of the Bible.
If you live in Charlotte, and read the Charlotte Observer regularly, you may have caught the brief story about the exhibit last week. Otherwise, I’m not sure how you would have known about it, but obviously there was some publicity (through churches, I would guess) because all available tickets were spoken for a few weeks ago. In fact, I probably would never have known about it, had not one of our colleagues received a related inquiry from the seminary.
The collection of rare biblical manuscripts was passing through Charlotte on its way to the Vatican. It’s part of a massive collection of 40,000 texts and artifacts amassed by Hobby Lobby president Steve Green since 2009. An even larger subset of the collection is currently on exhibit in Atlanta.
Aside from obvious differences in the texts involved, the exhibit reminded me most of The Declaration of Independence Road Trip several years ago. Both projects involve wealthy private individuals purchasing extremely rare documents with the admirable purpose of sharing and making them available to the general public. Both involved exhibitions that stayed in town for much briefer periods that typical museum exhibits and attracted snaking lines of viewers drawn by a once-in-a-lifetime chance to see rare documents.
At the seminary, the exhibit flowed through three interconnected rooms, including the chapel. Yellow adhesive arrows on the carpet marked the designated traffic flow. Artifacts

A complete Torah scroll from northern Spain around the time of the Spanish Inquisition. It was amazing to be close enough to the scrolls to see the threads of the stitching and the color variation in the skins that denoted repairs over time. Image courtesy of the Green Collection.
were displayed on tables covered with black tablecloths. For the most part, the books and document fragments had portable tabletop cases. However, most of the scrolls in the room devoted to Judaica were too large for the cases, and were rolled out atop the tablecloths. A row of chairs lined up in front of the tables provided some spacing between visitors and artifacts. Still it would have been easily possible for us to reach out and touch several of the medieval scrolls, though of course we didn’t, and didn’t notice anyone else doing it either. Simple paper “table tents” served as object identifiers and provided some interpretive information.
I thoroughly enjoyed the exhibit, despite often wishing for more historical or contextual information than the labels provided. In particular, if it hadn’t been for some helpful seminary volunteers and an inquisitive lady ahead of me in line, I would still be in the dark about why the mummy mask was included; I completely missed any written explanation that papyrus fragments of biblical texts have been found embedded in mummy masks, and that the mask context provides a crucial chronological context for establishing that those texts were around in that form by the earliest centuries CE.
The scrolls in particular were amazing, and their stories were often moving. I was a bit taken aback to read that the fire damage to one had undoubtedly been inflicted by Muslim extremists, without any additional information or rationale for that statement given. Torahs desecrated by Nazis, or partially destroyed by communists were labeled with more specific details to clarify what had happened to them.

A favorite of mine, this 13th century Ethiopian New Testament is written in Ge'ez and was commissioned by a woman, for her daughter. Image courtesy of the Green Collection.
Of course, it wasn’t possible to take pictures in the exhibit, but the Charlotte Observer has a short image gallery here, and I’ve incorporated some images from the Green Collection media guide.
The exhibit was well-attended, with (not surprisingly for a Monday morning) a heavy representation of visitors that I took to be retirees, and at least one mother with young children. People seemed engaged with the objects, tolerant of the need to bend over to read labels at table height, and respectful of exhibit rules and restrictions. The Green Scholars who travel with the exhibit, as well as the seminary volunteers stationed throughout the rooms, were almost always engaged in answering questions and talking to people.
In short, I’d judge the exhibit to be a success, at least from the standpoint of visitor engagement and satisfaction. And it made me reflect again on the challenges and paradoxes that museums face in truly engaging with the public. For a lot of different reasons, most career museum people I know would never entertain the idea of putting centuries-old artifacts out on tables with folded paper labels. And yet, increasingly, I get the sense that for a lot of our audience that kind of “just put it out there and let us look” approach has a tremendous appeal, that perhaps it’s what they want in a museum. How do we reconcile the aim to be responsive to the public as equal partners in our institutions with an ingrained professional culture that insists that exhibits should have more interpretation, a more polished presentation, and different preservation trade-offs than many visitors seem to prefer?
And how can museums capture the sense of opportunity and wonder that these private collections seem to inspire? Is a limited time frame key to creating the sense of urgency? Does moving outside of museum halls make things more approachable? Is there something about the concept of an individual owner sharing a collection that makes it feel more compelling? Because really — and without slighting the great gift that the private owners have made to the public by sharing their collections — this is what museums are all about: sharing collections for the public good. In fact, it’s inherent in the way American museums, even private ones, are set up that the collections are held as a public trust. So how is it that we’ve missed the boat on making every museum visit feel like a rare special opportunity to see unparalleled treasures?
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