Mary: Rebel With A Cause – Luke 1:26-56

The anonymous gospel-storyteller that we call Luke addresses his depiction of the life of Jesus of Nazareth to a character named Theophilus.  Our storyteller begins with these words:  “Many others have undertaken to compile a narrative of the events which have been fulfilled among us, exactly as those happenings were passed on to us by the original eyewitnesses and ministers of the Word. I too have investigated everything, carefully from the beginning and I have decided to set it down in writing for you, noble Theophilus, so that you may know the truth concerning the things which you have been instructed.”  As I have told you many times before, pay close attention to the names. Ancient storytellers are well known for selecting the names of their characters with great care. The character Theophilus is a case in point. Theophilus comes from the Greek words which mean “lover or lovers of God”. Our anonymous gospel-storyteller is addressing his account of the life and times of Jesus to everyone who is a lover of God.

In the ancient world, a miraculous birth story was part of being a famous person. Jesus was a famous person and so Jesus needed a birth story. Birth stories were used by storytellers to set their heroes apart from all the others. Luke’s birth story certainly set Jesus apart from all the other would be messiahs of his day. For starters, Luke weaves his story from the perspective of Mary, and there’s something about Mary that we modern readers tend to miss. Today, more often than not, modern depictions of Mary fail to mention the revolutionary character of this ancient protagonist. Mary is no bit player in this story. The role of Mary is revolutionary! Over the years generations of listeners and readers have taken the author’s depiction of Mary and created an image of Mary that is marginal at best. But there is a dark side to our images of Mary. The popular image of Mary paints her as the ideal woman, the ideal woman no woman could ever live up to. The image of Mary is that of both virgin and mother, meek and mild, obedient and perfect. She is impossible as a role model of course and totally unreal.

This idealization of Mary is a major factor in the Santa-fication of Christmas. The ideal popular image of Mary fails to reveal the true nature of the Christ child that she bears. In order to see Jesus, we have to move beyond Mary’s popular image and look at what the author of Luke actually wrote about Mary. It is in the words of the Magnificat that the author reveals the revolutionary character of Mary. The Magnificat is the song Mary sings when she meets Elizabeth. When read in its original Greek it is clear that Mary bursts into song. The text of the song is a revolutionary text full of historical meaning that would have been clear to its first century listeners, but the radical nature of this song has been lost as successive generations have set it to music and prettied it up as best they can. But in the first century, Mary was seen as a revolutionary. Continue reading

“God Steps Down Amid Sexual Assault Allegations” an Advent sermon on Luke 1

Listen to the Audio only here

There is a meme doing the rounds on the internet that points an accusing finger at today’s readings: It’s a joke of sorts, that begins with the headline: “God Steps Down Amid Sexual Assault Allegations” The joke continues: “God the Father, Creator of Heaven and Earth will be stepping down as Supreme Lord of the Universe amid allegations of sexual assault from Mary, the mother of his son. In a guest column of the Jerusalem Times, Mary detailed God’s grooming tactics, exploitation of power dynamics, and physical coercion that ultimately resulted in the birth of their son, Jesus.”

There is another meme that’s been going around the church for centuries. Listen, I think you may know it:  “I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, God’s only Son, our Lord, who was conceived by the Holy Spirit, (wait for it….) born of the virgin Mary, … The Apostles’ Creed…As a progressive Christian congregation…we no longer recite the Apostles’ Creed in worship… Nor do we recite the Nicene Creed…

“We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father; through him all things were made. For us and for our salvation he came down from heaven, was incarnate of the Holy Spirit and the virgin Mary and became truly human.”

In the Evangelical Lutheran Book of Worship and even in the old green Lutheran Book of Worship, the creeds are what is a “may rubric”. Open up your hymnals to page 104

“The Nicene Creed or the Apostles Creed may be spoken” The word “may” indicates that the creeds don’t have to be recited, but that they “may be spoken.”  The creeds take us back centuries to a time when various factions in the church couldn’t stop arguing about the nature of Jesus’ humanity. These arguments lead to battles in which hundreds and indeed thousands and thousands of people were killed. Historically, the creeds functioned as a kind of laying down of the law, this is what you shall, no “may” about it this with what you “shall” believe. Most Lutheran churches continue to recite the creeds in worship, even though they are a “may rubric”. So, I wasn’t surprised last week, when I attended an ordination service in which our Bishop Michael presided, that I found myself being asked to recite the words of the Apostles’ creed. Nor was I surprised as the congregation around me dutifully recited the words of the Apostles’ creed, that I couldn’t for the life of me, no matter how much I would like to have simply played ball, I just couldn’t bring myself to say the words of the Apostles’ Creed as an act of worship.  There’s just something about Mary that trips me up every time I try to say the words, for I do not believe that Jesus was born of a virgin.

Jesus’ mother may have been many things, but I do not believe that Jesus’ mother was a virgin. You see, I’ve been to seminary and I have studied the Hebrew Scriptures and the New Testament and I know that the very best New Testament scholars in the world teach us that our English translations of the Gospels are based on the anonymous gospel storytellers’ incorrect translation of the Hebrew text found in the book of the Prophet Isaiah’s words “Behold the Lord Himself will give you a sign, a Virgin shall conceive and she shall call his name Immanuel.”

 The Hebrew word which some men chose to translate as “virgin” is more accurately translated as “young woman” or “young maiden” There is a Hebrew word for “virgin” but that word for “virgin” does not appear in the Hebrew text. Over the centuries the anonymous gospel storytellers’ inaccurate translation has been repeated so many times that Mary’s virginity is now considered “gospel” — pardon the pun. Continue reading