Saint Mary the Virgin, 15 August 2010
Isaiah 61:10-11
Psalm 34:1-9
Galatians 4:4-7
Saint Luke 1:46-55
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| Our Lady of Walsingham |
BACKGROUND
Noted below are two articles from the Anglican-Roman Catholic International Commission’s (ARCIC) study: Mary – Grace and Hope in Christ, which was released in 2005. These two articles can form a context for the Feast day which we honor on 15 August, St. Mary the Virgin.
45 In this context, the English Reformers continued to receive the doctrine of the ancient Church concerning Mary. Their positive teaching about Mary concentrated on her role in the Incarnation: it is summed up in their acceptance of her as the Theotókos (the God-Bearer, or Mother of God), because this was seen to be both scriptural and in accord with ancient common tradition. Following the traditions of the early Church and other Reformers like Martin Luther, the English Reformers such as Latimer (Works, 2:105), Cranmer (Works, 2:60; 2:88) and Jewel (Works, 3:440-441) accepted that Mary was ‘Ever Virgin’. Following Augustine, they showed a reticence about affirming that Mary was a sinner. Their chief concern was to emphasize the unique sinlessness of Christ, and the need of all humankind, including Mary, for a Saviour (cf. Luke 1:47). Articles IX and XV affirmed the universality of human sinfulness. They neither affirmed nor denied the possibility of Mary having been preserved by grace from participation in this general human condition. It is notable that the Book of Common Prayer in the Christmas collect and preface refers to Mary as ‘a pure virgin’.
49 Mary has a new prominence in Anglican worship through the liturgical renewals of the twentieth century. In most Anglican prayer books, Mary is again mentioned by name in the Eucharistic prayers. Further, August 15th has come to be widely celebrated as a principal feast in honour of Mary with Scripture readings, collect and proper preface. Other feasts associated with Mary have also been renewed, and liturgical resources offered for use on these festivals. Given the definitive role of authorized liturgical texts and practices in Anglican formularies, such developments are highly significant.
Isaiah 61:10-11
I will greatly rejoice in the LORD,
my whole being shall exult in my God;
for he has clothed me with the garments of salvation,
he has covered me with the robe of righteousness,
as a bridegroom decks himself with a garland,
and as a bride adorns herself with her jewels.
For as the earth brings forth its shoots,
and as a garden causes what is sown in it to spring up,
so the Lord GOD will cause righteousness and praise
to spring up before all the nations.
There seem to be two themes in this reading from one of the later Isaiahs that prompted the framers of the lectionary to choose it as a lesson for this feast day. The first clue is in the initial phrase of verse 10, “I will greatly rejoice in the Lord,” which sounds to my ear like the initial phrase of the Magnificat, which is the Gospel reading for today. “My soul magnifies the Lord,” seems to be of a similar spirit to Isaiah’s song. The on-going passages regarding the “garments of salvation” and the “bride” also seem appropriate descriptions of the Mary that we honor this day.
It is in the 11th verse that we see the second clue that seems even more appropriate and applicable. “For as the earth brings forth its shoots…” speaks not only of the fecundity of creation, but of the “Seed of Jesse”, the Son of Mary. This would not have been in the mind of the writer in Isaiah, but it is certainly in the mind and in the ears of Christian writers and hearers. It is especially so when the text describes a garden that produces “righteousness and praise”, fruits that are evident to all nations. The phrase from the Ave Maria comes to mind, “and blessed is the fruit of thy womb, Jesus.”
Breaking open Genesis:
1. What gives you joy in life? How do you express it?
2. What kind of joy do you have in your faith?
3. If you life were compared to a garden, what fruits would be found there?
Psalm 34:1-9 Benedicam Dominum
I will bless the LORD at all times; *
his praise shall ever be in my mouth.
I will glory in the LORD; *
let the humble hear and rejoice.
Proclaim with me the greatness of the LORD; *
let us exalt his Name together.
I sought the LORD, and he answered me *
and delivered me out of all my terror.
Look upon him and be radiant, *
and let not your faces be ashamed.
I called in my affliction and the LORD heard me *
and saved me from all my troubles.
The angel of the LORD encompasses those who fear him, *
and he will deliver them.
Taste and see that the LORD is good; *
happy are they who trust in him!
Fear the LORD, you that are his saints, *
for those who fear him lack nothing.
Again we are met with an acrostic poem, each verse beginning with a different letter of the alphabet. The psalm’s tone is similar to the Magnificat as well (see the Gospel, below), in which the psalmist invites his own praises and those of the hearer, “Extol the Lord with me.” Other phrases that seem to speak to the identification are: “let the humble hear and rejoice”, and, “and (he) saved me from all by troubles.” The joy of this psalm, that comes with the salvation and redemption that the writer experienced, is a forerunner of Mary’s joy as well.
Verse 7 has a sense to it, that in this translation may be a bit muted. Robert Alter translates it as; “The Lord’s messenger encamps round those who fear him and sets them free.” The idea here is that God sends a personal agent to guide and guard, and the words “sets them free”, or in our translation, “deliver them”, certainly are evocative of the work of Jesus, the Son of Mary.
Especially interesting to me is verse 8, “Taste and see that the Lord is good…” The sensory note established in this verse is an unusual description of a human being’s relationship with God. Given the context of the Eucharist, however, it is understandable why Christians have been attracted to this particular verse.
Breaking open Psalm 34
1. How do you “bless the Lord”?
2. When you are in trouble, do you feel that God surrounds you with care?
3. How do you pray when you are in any kind of trouble?
Galatians 4:4-7
When the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" So you are no longer a slave but a child, and if a child then also an heir, through God.
The choice of this passage as an Epistle for this feast day is obvious, in that it speaks of God’s Son, “born of a woman.” Paul did not know the Gospels of Matthew or Luke, since these were written some time after Paul’s Letter to the Galatians. Therefore Paul has no extensive birth narrative to buttress his argument. All he knows is that Jesus was born of a woman. There is no elaborate commentary on Mary, her nature, or her lot. There is, however, a commentary on what this phrase, “born of a woman”, meant for Jesus, and thus might mean for us. For we were also born of a woman, and we all are sons and daughters of adoption, as Paul says, heirs with Christ. The status of those who seek Christ is altered by their relationship with him. Once slaves, now they are heirs. It is a startling concept.
Breaking open Galatians:
- In what way was Mary just a woman?
- In what way was Mary more than that?
- What do you have in common with Mary?
Saint Luke 1:46-55
Mary said,
"My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has 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.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever."
The Magnificat, which St. Luke puts into the mouth of Mary, (although some versions of the text attribute it to her cousin Elizabeth) is a pastiche of passages from the Hebrew Scriptures. The most dramatic likeness is the Song of Hannah (I Samuel 2:1-10), sung by the childless mother of Samuel. This use of models from the Hebrew Scriptures is a pattern in Luke and there are numerous examples of similar treatments. Also of note, is Luke’s insistent lifting up of the poor, a regular part of his program, as he reports the teaching of Jesus, and the Kingdom of God. Compare Luke’s version of the Sermon on the Mount with Matthew’s to get a feel for his fervor in this matter. The mercies that Luke lays out for us in the song are not reserved to Mary, but are of a more universal nature. Thus Luke places Mary in the role of a representative human, who, like us, receives these mercies from God. That notion is buttressed by the mention of the descendents of Abraham, all of whom are subsumed in the Mother of Jesus, and are recipients of “the promise he made.”
Breaking open the Gospel:
- In what ways do you identify with “the lowliness” that is mentioned in the Magnificat?
- In what ways are you one of the rich or the powerful?
- Has God done “great things” for you?
After breaking open the Word, you might want to pray the Collect for Sunday:
O God, you have taken to yourself the blessed Virgin Mary, mother of your incarnate Son: Grant that we, who have been redeemed by his blood, may share with her the glory of your eternal kingdom; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
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