Sermon: There is Something About Mary's Song...

Art in the Christian Tradition used by permission 

"There is Something About Mary's Song..."

Luke 1:46-55

A Catholic Priest and a Protestant pastor were said to have stopped to get a tour of each other's churches, after they had toured both they spoke about their experiences. The protestant pastor made this remark about all the depictions of Mary, the mother of Jesus, “I think your church just gives Mary too much honor” he replied, “well”, responded the priest, “I don't think your church gives doesn't give her enough.” The priest may have a valid point. The scriptures are very clear as is the testimony of the early church, that Mary is a very important person in the life of Jesus and in the life of the church, as in fact were many women. I have often emphasized in my preaching that the Bible see all genders in leadership positions in the life of the church. Sharing in leadership is biblical, it was the practice of the early church (Acts 8:26-40, Romans 16:1-2, Acts 2:17-18 )

Scholar and author Ally Kateusz (Katooze), in the book “Mary and Early Christian Women: Hidden Leadership”, argues that for the first 550 years of Christian history, all Christian artifacts depict woman leading in worship as priests and deacons, in frescos depicting worship. You have to go to the 8^th century before you find one that shows only men. There are two which are the earliest, the first is a beautiful ivory box that was found amongst the ruins of a Roman era church, buried, showing a liturgical scene from the Old St Peter's Basilica. At the table, people of both genders are depicted serving at the table/altar. The second comes from a Sarcophagus, it depicts another famous church, the Second Hagia Sophia in Constantinople, it shows two people leading in worship, one is clearly a man, the other a woman, and a young boy holding up a bible. (purchase her book at the link below)

Dr Mark Miravalle, a professor of theology at Franciscan University, also tells us in an article that he wrote titled, “Meet Mary, the Blessed Virgin, the Bible and the Early Church”, that while the early church knew that Jesus was God and alone divine in nature, they also acknowledged that Mary held a special place in the hearts of early Christians. This was seen in the tombs of many Christians, often, as early as the first Century Mary was depicted along with Jesus, at prayer, or at the annunciation and at the Nativity and birth of Jesus. They understood Mary as someone that could do what any good mother would do, guide them and point them to her son, Jesus. It was after all Mary's role to be the mother of Jesus. 

We are fortunately to have some pictures of that. Jesus first miracle performed was an event that Mary was present for. The gospel of John points out, that “the mother of Jesus was there.” Also, it was Mary, who was bold enough to go to Jesus, Jesus was probably around 30 years old. Mary is that tough Mom that says to her son, “they have no wine.” In what tone do you think she told him this? Jesus response, “woman, what does this have to do with us.” “Mom, it ain't my problem”, she still doesn't relent. Jesus said, “My hour had not yet come”, Mary said, “oh yes it has buddy.” She goes to the servants, and instructs them to do whatever Jesus tells them to, so it sounds like they must approach Jesus. Its hard for me to read this and not see Mary as the mom that is concerned with her son and the work he had been sent to do. Guiding him, maybe even gently pushing him out of the nest. 

In our text however, Mary is still quite young. She was also likely quite poor, and vulnerable, living under the oppression of the Romans. There were great injustices committed against the Jews, the poor, unmarried women, all categories that would have included Mary. Yet Mary sings this wonderful song that is so full of joy and so hopeful. Mary is visited by an angel and is given an incredible announcement, one that she willingly accepts. In the very ordinary world of her day, something extraordinary happens, she would be the mother of the awaited Messiah, the “Son of the Most High” The sacred and the holy would come into her time and space, so that all humanity might be reconciled to God. His name would be Jesus, and he would fulfill all the promises that were made to the ancestors.

So Mary goes to visit her relative, she wants to share this news with those in her life. When she arrives, something else unexpected happens. When Elizabeth greets Mary, the child (John the Forerunner) leaped in her womb.  God's miraculous working in our lives often begins with a kick. When she heard Mary's greeting, the child and Elizabeth both filled with the Holy Spirit, results in Elizabeth declaring the blessing, “Blessed are you among women!” Before Mary even tells her the story. She has a confirmation of God's work. Just like the two babies that will grow in the womb and be born, so too in our lives, our faith grows, nurtured by the Holy Spirit, our faith also grows. Our faith might be small, it might be tiny, it might be but a kick, but think about how often this is how our faith starts out. I think back to my friends, family, mentors, all those that have lovingly kicked, nudged and encouraged my spiritual life. Those that grew along side of me during my own life. They encouraged me.  Elizabeth likely encouraged Mary as well.  

Mary needed that encouragement.  Other's might look at Mary as poor, Jewish, and young with suspicion or disdain or they might not look at her at all. Her opinion might not matter in the room.  This was not the case with Elizabeth and it was also not so with God.  In Mary's Song, she writes beautiful lyrics that can encourage us today.  One things that caught my eye was her gratitude at God's love and care. God “has looked with favor on the lowliness of his servant.” Mary acknowledges her humble status before God but is overwhelmed by God's grace. The word here means to “gaze with attentiveness and care.” God had looked on her with care. Mary aware of the grace that she has been given by God unleashes her heart and break out into song. Her song begins with Mary sharing her praise, her joy, from the deepest part of her self. But here there is a word of warning also.  

Mary goes on to say and sing some very radical things, “He has scattered the proud and brought down the powerful from their thrones, and lifted up the lowly, he has filled the hungry with good things, and sent the rich away empty.” Dietrich Bonhoeffer, Luther pastor who resisted the Nazi's during Hitler's rule in Germany, has powerful words that accurately describe Mary's Song. He writes, 

“For those who are great and powerful in this world, there are two places where their courage fails them, which terrify them to the very depth of their souls, and which they dearly avoid. These are the manger and the cross Jesus Christ. No one who holds power dares to come near the manger; King Herod also did not dare. For here thrones begin to sway; the powerful fall down, and those who are high are brought low, because God is here with the lowly. Here the rich comes to naught, because God is here with the poor and those who hunger. God gives there the hungry plenty to eat, but sends the rich and well satisfied away empty. Before the maidservant Mary, before Christ,'s manger, before God among the lowly, the strong find themselves falling; here they have no rights, no hope but instead find judgement.” 

Mary likely knew what the scriptures taught and what the prophets proclaimed. That God always has a special care and concern for those that are poor, disadvantaged, marginalized, or discriminated against. It's not that God cares for some more than others, God loves everyone, but it is because God loves us all that God has special attention to those that are in positions of need. God is indeed biased...for the poor and the oppressed.  God often spoke through the prophets warning us as people not to take advantage of people in positions of weakness. Isaiah 10:1-2, “Woe to those that make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights, and withhold justice from the oppressed of my people making widows their prey and robbing homeless children”. 

Mary's song is a Christmas Carol.  Here we hear Mary speaking to us. You can think of this as a sermon, Mary is preaching to us, only its a beautiful song. So its much better than just a sermon. We ignore Mary to our peril. Mary like the ghosts of Christmas come to us, to instruct us. Mary song is glorious hope. It is a song that recognizes that God is on the side of the poor, that God's desire that is that we inhabit a world that is filled with the goodness of God, where fairness and justice lift people out of poverty and brings about the human potential of every person not just a chosen few. That God has fulfilled God's promise to reconcile all things together in heaven and in earth. That is why Mary connects with her ancestors, “God's mercy is from generation to generation” Mary intones. 

Mary is reminding us that the same God that was with the ancestors, that was with David when he went through his struggles in life, that was with Esther when she faced the extermination of her people, that healed Naaman the leper (who wasn't Jewish), or sent the message of repentance to Ninevah, is the same God this God is still at work. This God is still the same God that comes into our lives. That greets us in the dark night of our own hopeless existence and says to us, “Do not be afraid, I bring good tidings of great joy.” The question is how do we receive this message when we hear it today? Do we receive it in the same spirit as Mary, with the hope and possibilities that jump off the page? 

THE MAGNIFICAT

My soul glorifies the Lord.

My spirit rejoices in God my saviour;

He looks on his servant in her lowliness;

Hence forth all generations will call me blessed.

The Almighty works marvels for me.

Holy is his name.

His mercy is from age to age,

on those who fear him.

He puts forth his arm in strength,

and scatters the proud-hearted.

He casts the mighty from their thrones

and raises the lowly.

He fills the hungry with good things,

sends the rich away empty.

he protects Israel, his servant,

remembering his mercy,

the mercy He promised to our fathers,

to Abraham and his children for ever.

Mary and Early Christian Women

The Advocacy Committees of the PC(USA) Stands with Trans Youth

This is the first question asked of a PC(USA) congregation when a child is baptized:

"Do you, as members of the church of Jesus Christ, promise to guide and nurture this child by word and deed, with love and prayer?"

As members of Christ’s body—and as parents, grandparents, aunts, uncles, and all who care deeply for the children of this broken world—we grieve rulings like the recent decision by the Supreme Court of the United States that uphold laws putting vulnerable children at greater risk.

Research has shown that when a transgender young person has even one adult in their life who affirms their identity, the risk of death by suicide is reduced by 40%. Laws that block access to gender-affirming care for youth threaten their health and well-being. These are not abstract issues—they impact the very children we have vowed to guide and nurture with love and prayer.

As parents, grandparents, pastors, youth leaders, Sunday school teachers, educators, coaches, and compassionate adults, we must raise our voices against these harmful laws. If we remain silent, we fail to honor the sacred vows we take when we baptize our infants, children, and youth.

The Advocacy Committee for Women and Gender Justice invites each of you to hold in prayer every child and youth across this country who is being denied the care they need. Pray that they may have at least one adult who affirms their identity and walks beside them as a witness to God’s love—a love that declares they are created in God’s image, redeemed by Jesus Christ, and sustained by the Holy Spirit. Pray for the courage to righteously dissent against policymakers who opt to drive fear and discord amongst thriving communities of faith.

As parents, grandparents, aunts, uncles, and fellow disciples, we stand in solidarity with transgender youth—both near and far—affirming their dignity, their worth, and their belovedness in the eyes of God.

PCUSA News link

PCUSA Social Creed for the 21st Century; a link

Established by a coalition of 35 church traditions in 2008, the "Social Creed for the 21st Century" acts as a vital guide for faith-based advocacy. The accompanying booklet bridges the gap between ancient theology and contemporary issues, providing readers with both historical context and practical action steps.

This Creed proposes a hopeful alternative in our current climate: a society built on fairness rather than exploitation. It provides a flexible framework for rethinking how our institutions serve the collective good. By focusing on the prophetic tradition of justice, the document emphasizes that true success as a civilization depends on the well-being of the marginalized. On the well being of everyone.  No one should be left behind.  A intrinsic goal of the mission of the Church of Jesus Christ.  Below is the link to the document; click on it to access and read. 

PC(USA) Social Creed for the 21st Century Document

"Undocumented People are God's Children, Too"

 

"Undocumented People are God's Children, Too"
By Andre Davis, Member, Park Lake Presbyterian, Orlando, ​and CFP Anti-Racism Committee Member

There is much anti-immigrants rhetoric coming out of the White House and our state governments. Undocumented people are getting blamed for much. But, while we do encourage people to follow the law, we must also acknowledge undocumented people are in this country doing the most undesirable work (agriculture, roofing, construction, hotels) for meager pay.  Someone could even argue that undocumented people—through their cheap labor—help us in America to achieve and maintain the American Dream.

However, where do the church and Faith Leaders stand? We, Faith Leaders and Christians—must remind ourselves and those in their audiences that undocumented people are God’s children, too. And, there could be immediate psychological repercussions if we fold our hands and just observe as politicians villainize these people. Further, we will absolutely have to answer to the Lord for not speaking up against evil and for being quiet all while God’s children are being stigmatized and hunted. We see that Jesus—in various parts of the Bible—challenged the Pharisees and Sadducees and other government institutions that were preoccupied with having an appearance of holiness, but were reluctant to actually do holy and good deeds.

Similarly, we see the agenda of our new president: he claims to be a Christian (even had his own Bible printed), but he has no compassion for these undocumented people. This is evidenced when he tells lies (calling them rapist and murderers), using them as scapegoats, and claiming undocumented people are solely responsible for why working-class Americans and the economy are not doing well. He is wrong, and in the name of Jesus Christ of Nazareth, undocumented people, we stand with you.

Link to original article

A Look at Three Lectionary Passages in Ordinary Time

 

In my study of the three lectionary passages designated for Proper 10, Proper 11, and Proper 12 (the 15,16, and 17th Sunday in Ordinary Time, I noticed a theme that connects all three.  The three passages are Luke 10:25-37, Luke 10:38-42, and Luke 11:1-13.  The three passages are more popularly known as The Good Samaritan, The story of Mary and Martha, and Jesus' teaching on the Lord's Prayer and prayer in general. 

The first is a story that engages our Christian acts of service and charity.  A person is found in distress.  Three persons pass by, the first two are religious leaders, the third is a Samaritan.  Jesus was telling a story to answer the question, who actually lived out what it means to be "neighborly".  This was an answer to the original question of "Who will inherit eternal life?" Most Christians understand that the relationship between Samaritans and Jews is a complicated relationship.  They often didn't get along and saw the other as being theologically in the wrong.  Yet in this case, it is clear, that the Samaritan lived out their faith. 

Now, we come to second passage, the story of Mary and Martha.  If the first passage questions who will be saved with an example of the "outsider" Samaritan, and example of living faith, this story is the exact opposite.  Martha is busying "doing".  Mary is sitting in learning at the feet of Jesus.  This is still a subversive act as women were not allowed to sit at the feet of a religious leader to learn.  

A good example of this is the film Yentl.  In this film, a young Jewish woman earns to learn theology.  Yentl's father is a rabbi, and her father secretly instructs her in the Talmud despite the fact she is a woman.  When her father dies, she cuts her hair short like a man, takes on her brother's name Anshel, and enters a Yeshiva, a Jewish seminary.  She falls in love with a seminary student, and in one theological debate, she asks if there was some reason that her friend would not be allowed to study Torah, (something like people with brown eyes or brown hair weren't allowed) would he still pursue learning.  Eventually, he agrees, that if there was a prohibition against studying Torah, and he was forbidden he would do so anyway. 

This is the same as Mary.  Mary and Yentl remind us of the same truth.  That these are both people with a passion and a calling that transcend societies limitations when they pursue God's call in their lives.  But where Martha was busy doing, Mary was busy sitting and learning.  These are very different activities.  Helping the injured man on the road to Damascus is heavy on action.  Sitting and learning is using our minds and thinking.  If the first passage encourages us to do, the second encourages us to learn.  Finally, we come to the third.  It's Jesus teaching on prayer.  It's a classic, where we read the "Lord's Prayer".  Jesus speaks about persistence, and God's care and concern for us.  

So what is the theme that connects all three.  Imagine a three or four legged chair.  This chair is our spiritual lives.  Each of these passages adds an important aspect of our spiritual lives that all keep us upright.  Our faith has to be an active faith.  A faith that is lived out in deeds.  A faith like that of the Samaritan that is lived without discrimination.  But we also must rely on the second leg of the chair.  Our learning, reflection and study is important for us to be thoughtful Christians.  To ensure that our actions are rooted in good theology and belief.  That we understand why we do what we do.  

Lastly, prayer and contemplation is essential.  Prayer allows us to spend the time we need on unpacking what we learn, and evaluating how we act.  It draws us back into the scriptures, worship, liturgy and supplication.  It allows us to be realigned with God's word.  All four legs (action/charity, study/learning, prayer and contemplation/reflection) form essential tasks for our spiritual life.  

How about you this week.  Is there one of these four that comes easier?  Is there one that is harder?  How well have we done not ignoring or neglecting completely one or all of these 'legs'.  As we journey in the next three weeks through these passages, ask God to reveal to you which of these needs to be engaged, so that we might grow in our spiritual lives and how we might engage these in our life in the coming days. 

Rev Jihyun Oh Letter to the PCUSA

Dear Siblings in Christ Jesus and Fellow Disciples of our Crucified and Risen Lord,

Scripture reminds us that as Christ Jesus journeyed to the cross, he was also entrusting his earthly ministry to his disciples. Failing to understand, the disciples found themselves arguing about who would be greatest. To this, Jesus says, “The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted” (Matthew 23:11–12).

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We find ourselves in a nation in which leaders who purport to be Christian are attacking those who preach the mercy and love of Christ Jesus, arresting those who pray for justice, and using their position of leadership to harm the most vulnerable and to enrich themselves and their friends and allies by impoverishing those who have much less. Instead of emulating Christ’s earthly ministry of justice and love that brought God’s reign of wholeness and peace, these leaders seek to create a society that is marked by fracture and violence, a society in which power matters more than truth, winning more than communion and the good of the whole. Instead of working for a world in which strangers and foreigners can become neighbors, the weak and sick are protected, and the young and lonely are embraced, they build up dividing walls of hostility, threaten the vulnerable, and ridicule the marginalized. This is not Christian. This is not Christian leadership.

This is the heart of leadership, especially for any who would claim to be “Christian” — to serve others instead of insisting on one’s own greatness, to lift up others instead of pushing them down, to show honor to the least instead of denigrating their humanity, to use one’s power and authority to work toward the wholeness of God’s beloved world instead of harming those who are most vulnerable in society.

As the Co-Moderators of the 226th General Assembly and I wrote in December, as a Christian, Reformed, Presbyterian denomination, we as the PC(USA) will be a church for this time and place as God calls us to be. And we will act in accordance with our biblical and theological values that have also guided the actions of our General Assemblies, both PC(USA) and our predecessor denominations, in the discernment of our policies.

We will continue to stand with and for the most vulnerable in our society, whether that is because of status, identity, ability, resources, or any other factor; all bear the image of God. In our common life as a denomination, we will continue to pursue representation and full participation of all in the life of our denomination as we continue living into unity in our diversity. We will continue to stand with and for LGBTQIA+ siblings and communities and act to resist efforts to denigrate or harm them, or exclude them from the promise of the fullness of life.

We will work toward the day of God’s wholeness when all tears are wiped away, weapons are hammered into plowshares, hunger and violence are no more, Earth and all that inhabit it are restored, and God’s love and justice reign.

As Reformed Christians, our Sovereign God calls us to involvement in the world instead of being apart from it. And our involvement should be more than words. The Church’s call is to follow Christ, “entrusting itself to God alone, even at the risk of losing its life” [PC(USA) Book of Order, F-1.0301].

As Presbyterians, the Lord of our conscience calls us to stand up against the abuse of power and authority, especially when it is done in the name of Christ but not in the image and likeness of Christ and his earthly ministry.

Our God calls us and our cloud of witnesses calls out to us and strengthens us by their witness to the love and justice of Christ Jesus in the world.

Taking a stand against the rise of the Nazi party, the Confessing Church movement in Germany drafted the 1934 Theological Declaration of Barmen, asserting that Christ alone is Lord of the church and Sovereign of the world: “Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death” [PC(USA) Book of Confessions, 8.11].

Our God calls us and also sends us.  God sends the Church to work for justice in the world: exercising its power for the common good; dealing honestly in personal and public spheres; seeking dignity and freedom for all people; welcoming strangers in the land; promoting justice and fairness in the law; overcoming disparities between rich and poor; bearing witness against systems of violence and oppression; and redressing wrongs against individuals, groups, and peoples [PC(USA) Book of Order, W-5.0303].

So many in the church, in faithful discipleship to Jesus Christ, have been working for and toward God’s justice and love in the world. In the coming weeks and months, more will be shared about what Presbyterians are doing and can join to do.

Romans 12:9-16, 21 reminds us:
9 Love must be sincere. Hate what is evil; cling to what is good. 10 Be devoted to one another in love. Honor one another above yourselves. 11 Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. 12 Be joyful in hope, patient in affliction, faithful in prayer. 13 Share with the Lord’s people who are in need. Practice hospitality.
14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice; mourn with those who mourn. 16 Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.
21 Do not be overcome by evil, but overcome evil with good.

Let us not despair even as we grieve the brokenness and the pain we witness. Let us not lose heart. Let our discipleship be a faithful witness to what it means to be “Christian” in this time. May it be so for all of us.

Learn more:

General Assembly Committee on Representation

Advocacy Committee for Women and Gender Justice

Advocacy Committee for LGBTQIA+ Equity (ACQ+E)

The Rev. Jihyun Oh is Stated Clerk of the General Assembly and Executive Director of the Interim Unified Agency.

Original Link to PC(USA) news agency

Reflections on the Medellín Conference of 1968

In August of 1968, representatives from every Catholic Bishop's Conference in Central and South America and the Caribbean met in Medellín, Colombia with a simple mission. Apply the vision of the Second Vatican Council to the region. 

What emerged from the conference was a series of documents that looked at every aspect of Latin American life and gave pastoral advice.  "The Church in the Present-Day Transformation of Latin America in the Light of the Council" makes it clear that the Catholic Church decided that it was making a decision to side with the poor in this part of the world and think through its theology to live it out in practical and faithful means. 

The methodology used by the conference was adjacent to Liberation Theology which was just beginning to appear in the discussions of the church.  A social analysis was followed by scriptural and theological reflections. The methodology came to be called the "circle of praxis", another way of describing the process of "observe, judge, act".  See note below.  

"The traditionalists or conservatives show little or no social conscience, have a middle-class orientation and consequently do not question social structures...in general they are concerned with preserving the privilege which they identity with the established order." Liberation theology has contributed positively to agrarian reform, poverty reduction, and human rights and continues to push back and challenge the our middle and upper class orientation. 

The influence of Liberation Theology and the Medellín Conference has forever impacted the church and theology, with the call of God's preferential option for the Poor.  Read more about Liberation Theology in the documents below or the book by Gustavo Gutierrez "Liberation Theology" 

Note on the "Circle of Praxis" 

To this day, the "Circle of Praxis" is still in use in many justice and peace ministries. Step on in the Circle of Praxis Pedagogy is Insertion/Immersion.  In this step, the starting point is not an academic idea, but rather direct encounters with people living at the margins or trying to overcome unjust systems. This step can be accomplished in many different ways, (immersion trips, community service and engagements, film, guest speakers etc. 

The second step is Descriptive Analysis.  This step seeks to identify specific causal factors that are directly resulting in hunger, poverty, violence, war, or social injustice. This results in the rigorous study of poverty and the underlying systems resulting in harmful practices.  It points to decision makers as well as who benefits from decisions that are made. Who is paying the cost? 

The Third Step is Normative Analysis.  After steps are taken to experience the world, and to determine the causal factors using the best in social science (descriptive analysis), then normative analysis happens.  It is important to recognize that human suffering, poverty, inequality, racism, hunger, war and violence requires a radical reassessment of the faith system that supports the unjust system. The underlying values and vision of a system are examined.  Here voice, decision making, and collective agency are all examined for how to change an unjust system. Problematic biases are examined, as well as our assumptions. 

The Fourth Step is Action Planning. This is where people can take responsibility as agents of change. Here the goal is to pause and examine/re-examine how actions actually result in the real world. Based on all available data, an action plan is created that is specific. There is always a commitment to "do no harm", it is important to understand how unintended consequences often can hurt the underlying goal of equality and social change.  When actions steps are identified and planned, execution of those steps and a later reanalysis of the results can lead to change, and an accountability of that change. 

Books and links for further reading: 

Ellacuria, Ignacio and Jon Sobrino. 1993. Mysterium Liberationis: Fundamental Concepts

of Liberation Theology. Maryknoll, NY: Orbis Book

Freire, Paulo. 1970. /1990. Pedagogy of the Oppressed. New York, NY: Continuum.

Freire, Paulo. 1973. Education for Critical Consciousness. New York, NY: Continuum.

Galtung, Johann. 1996. Peace by Peaceful Means: Peace and Conflict, Development and

Civilization. Oslo: International Peace Research Institute.

In the Light of the Council Document

Liberation Theology