Marginal Christianity

After the peculiar yet affirming moments at the meeting of Elizabeth and Mary, the younger woman bursts out in a song that continues to reverberate through the corridors of time. Her song echoes the song and life situation of another mother of a prominent Jewish leader: the prophet Samuel (1 Sam). Here are some of the echoes: - in both events, it is the sons who are central to the respective biblical books (Samuel and Luke), and the mothers play dramatic ad vital roles. -a common feature is that the roles of both women are centered on their motherhood (especially in the case of Mary, whose divine maternity is foundation for her spiritual maternity and her other titles), and not directly the salvation of a people, as with Esther or Deborah. -both glorify God with hymns of praise which bear great similarity to each other (see chart below). It’s not impossible that Mary had Hannah’s song in the back of her mind as she sang her hymn of praise to God. Mary’s song of prais...

Exposition Mary receives Gabriel’s message, opens herself to it and hotfoots it 70 miles to visit Elizabeth. Their exchange illustrates Luke’s reversal theme. Mary, the younger greets her elder as is proper. Elizabeth, unknown to Mary but not the reader to be pregnant, hears Mary’s greeting and her child leaps in her womb. And she then acclaims “the fruit of Mary’s womb” and Mary herself as “blessed” and treats the young woman as her superior. The God whom Mary will shortly acclaim as one who sponsors reversals of this kind is already at work in the lives of these two women! Garland observes: “The greeting is mentioned three times for emphasis, and it creates three effects: the child leaps in Elizabeth’s womb, Elizabeth is filled with the Holy Spirit, and she announces twice that Mary is blessed and interprets the meaning of the child’s leap in her womb theologically” (Garland, Luke : 2389-2391).    Filled with the Spirit at this point (v.41), Elizabeth realizes the s...

“Virginal Conception” not “Virgin Birth” is the proper term. Jesus’ birth was a normal human birth. It was his conception by the Spirit that is unique. “We affirm that Jesus was born of woman as is every child, yet born of God's power as was no other child.” ( A Declaration of Faith , ch,4, par.1) “Luke does not stress Mary’s virginity to exalt her as one who is a pure and holy vessel and worthy to give birth to such a child. Her virginity is presented as an obstacle to conception that can only be overcome by the miraculous, creative power of God” (Garland, Luke : 2112-2114) . Karl Barth on the “Virgin Birth” In the creeds the assertion of the Virgin Birth is plainly enough characterized as a first statement about the One who was and is and will be the Son of God. It is not a statement about how He became this, a statement concerning the basis and condition of His Sonship. It is a description of the way in which the Son of God became man. The Holy Spirit ...

Exposition Gabriel’s annunciation of Jesus’ birth to Mary parallels his announcement of John’s birth to Zechariah with some significant differences. The man, Zechariah, is a highly-placed and respected religionist in Israel. Jesus’ mother, Mary, is a peasant girl of no account. He works in Jerusalem. She lives in out-of-the-way Nazareth. Yet her child is the greater of the two announced to be born. He and his wife are too old and have failed sexually to bear a child. She is too young and has not had sex. Zechariah and Elizabeth’s child’s birth is marvelous. Mary’s is miraculous (“virgin” 2x in v.27). Zechariah could not get over his doubts to accept the news of his son’s birth-to-be. Mary believes the angelic announcement enough to say “yes” to it. Luke’s story moves in a downward-outward direction, away from the center and the Temple. This reversal theme is prominent in Luke and it is well to be alerted to it early on. Mary’s father has agreed to her marriage to Joseph. The b...