"THE VISIONS OF ADVENT - MARY"

 “THE VISIONS OF ADVENT – MARY”

        In Luke’s Gospel, Mary is a young woman engaged to be married in Nazareth, when she has a vision from God.  She sees the angel Gabriel, who comes to her with a message from God.  “Ave, Maria,” as the Latin puts it.  Gabriel tells her that God wants her to allow herself to be the vessel for the conception and birth of the Messiah, whom she will name “Jesus,” meaning “God saves.”  This request places Mary in a precarious position – pregnant before marriage by someone other than her betrothed, she will be shamed, shunned, and perhaps even stoned to death.  It is the first of several steps where God chooses to come among us, not as a glorious king or president, but rather as one conceived in scandal, born on the streets, hunted down to be killed by government soldiers, a refugee whose family seeks political asylum in Egypt.  ICE is on the way to Nazareth.

Mary says “yes,” that she will be a “handmaiden of the Lord,” as the King James Version of the Bible puts it.  Yes, that same “handmaiden” of “The Handmaid’s Tale.” She is anxious and frightened, but she finds comfort in her cousin Elizabeth, who is also miraculously pregnant.  The community of women gives her courage and power, and she shares her song of vision and justice, called “Mary’s Magnificat” in Luke 1:46-55.  It is not a song of “sweet, little Jesus boy,” but rather a radical vision of what God intends in the birth of this baby: “God has brought down the powerful from their thrones and lifted up the lowly; God has filled the hungry with good things and sent the rich away empty.”  In the birth and life and ministry of this baby, God intends to affirm a much different vision of what life on earth should look like.

We are in the midst of a time when the values of the Christmas story are being contested in modern culture.  God is indicating in these stories that our call is to move away from the center of capitalist culture towards the margins where so many people live.  What will guide us in these days?  On what narratives will we base our lives?  The Christmas stories point us in the direction of sharing, caring, and community rather than greed, hoarding, and individualism.  As we take some time in this season to consider who we are and whose we are, what visions will we be seeking?  These Christmas stories don’t speak of the sweet baby Jesus.  They speak of visions of God’s movement and of God’s demands on us to make tough decisions to re-orient our lives.  We all enjoy the warmth and lovely feelings surrounding the Christmas season, but we must also remember that at the center of the stories of the birth of Jesus are tough demands for tough decisions.  Joseph is asked to give up his masculine dignity and pride and take Mary her baby as his own, even though he is not the biological father – and likely is unsure who the biological father really is.  Mary is asked to totally disrupt her life – indeed, even risk her life – in order to allow the Christ to be conceived in her and to raise him.  As Simeon puts it later in the second chapter of Luke, because of her “yes” to God, Mary will know deep pain.  “A sword will pierce her heart” – that is the metaphor that Simeon uses to describe Mary’s situation after her decision.

I am not intending to be a downer here at the great season of Christmas.  Yet, I want to emphasize that at the heart of this powerful season are stories that are scandalous, demanding, scary, and life-changing.  We may not choose to have the kinds of visions that are at the heart of these Christmas stories, but God is offering them to us.  May we find ways to say “yes,” as did Mary and Joseph.

"THE VISIONS OF ADVENT - JOSEPH"

 “THE VISIONS OF ADVENT – JOSEPH”

There are two versions of the Christmas story in the New Testament.  As we saw last week, the first one is in Matthew and centers on Joseph.  The second one is in Luke and centers on Mary.  Partnering with the Holy Spirit, Mary is the driving force in the Advent stories, and I’ll look at her story next week.  This week I want to focus on Joseph, since his story follows right on the heels of the genealogy of Jesus in Matthew, which we reflected upon last week.

We hear from Matthew that the “birth of Jesus the Christ took place in this way.”  Then Matthew proceeds to tell us the birth story from Joseph’s point of view.  Joseph is engaged to be married to Mary, but she brings him disturbing news of a very difficult sort:  she is pregnant by someone other than him.  It was not unknown for couples who were engaged to have sex, but Matthew’s version does not address this issue.  We can only imagine Joseph’s anger and cynicism when Mary tells him that she is pregnant by the Holy Spirit: “Wow, Mary, I’ve heard some twisted tales about people getting pregnant, but this one is about the worst – and, it really hurts.  How could you do this to me, to us?”

The Jewish law at this point allows for several punishments for Mary’s apparent transgressions.  Joseph can require her to be publicly humiliated in front of the elders of Nazareth, or he could ask that she be stoned to death by the elders and other males in the village.  Joseph’s heart is full of pain and anger, but he will not allow his male dominant position to express itself in a degrading way towards Mary.   Matthew tells us that Joseph is a righteous man, so he decides to divorce Mary quietly, dismissing her and sending her back to her family – let them deal with this mess.  At least he has not publicly shamed her or given her the death penalty.

But, Matthew also tells us that Joseph is a man of visions, and after he has decided how he will end the engagement to Mary, he has a vision from God telling him not to be “afraid” (the Greek word here is the root of “phobia,” meaning a deep anxiety.)  The messenger from God tells Joseph to take Mary as his wife and to take the unborn baby as his son.  The messenger also tells Joseph to name his son “Jesus,” whose root meaning is “God saves.”  Matthew does not reveal to us the wrestling that is in the heart of Joseph, but the righteousness of Joseph wins out.  He accepts the vision from God and marries Mary and fathers Jesus.  In this way, Joseph is protecting Mary and Jesus – single women with children in this time are in a very vulnerable position, as well as their children.  Joseph provides them cover in a male-dominated world – he gives them shelter, no matter the hurt in his heart or the ridicule that he will face from his male buddies.  “Oh, yeah, the Holy Spirit, huh, a likely story!”

Joseph is a man of visions.  He looks for God and finds a vision which tells him what to do in this difficult and humiliating situation.  He acts on that vision, and he gives Mary the shelter that she needs.  His visions do not stop there, however.  In the second chapter of Matthew after the birth of his son Jesus, Joseph receives another vision from God, which tells him to take the Holy Family away from Bethlehem into the land of Egypt, because ICE authorities from King Herod are coming for them, with murder in their hearts.  Joseph obeys this vision also, and they flee in the middle of the night, heading for the land where Moses was born.  The second chapter of Matthew closes with yet another vision for Joseph – he is told to take the family back to Israel, for those commanding ICE have passed on.

I’ve always wondered about these visions of Joseph – are they really true?  Or are they just stories created by the early church in response to the tremendous curiosity about the birth of Jesus.  To borrow a phrase from Marcus Borg, “these stories may not have happened in just this way, but they are true.”  I also remember that for all of her life the great freedom finder Harriet Tubman swore that she received the times and places for her freedom runs in visions from God.  So, that raises the question for us:  what visions is God sending to us in our time?  Visions for us personally like Joseph?  And visions for us communally, as with Harriet Tubman?  In this Advent season, may the Spirit give us eyes to see and ears to hear.

"ADVENT IS UPON US"

"ADVENT IS UPON US"         

        We have begun the Advent Season, with all its promise and peril and demanding qualities, and danger of being sentimentalized.  When we were preaching dialogue sermons, Caroline and I rarely ever used the lectionary passages for Advent, because the Biblical passages were so disconnected from the season itself.  We preferred to concentrate on the Biblical stories about Advent and Christmas, and there were two biblical books that used these stories - Matthew and Luke (though John has a spiritualized version.)  Not using the Biblical Christmas stories in Advent allows the culture to take them over, which we obviously have allowed.

         The first Christmas story in the Bible comes in Matthew's gospel, in which the author begins the New Testament with a genealogy of Jesus - dull reading until you notice that Matthew infuses the usual "male begetting" genealogy with 5 women - and what five women they are!  If you haven't encountered their stories, take time to do so in this Advent season:  Tamar, Rahab, Ruth, the wife of Uriah (also known as Bathsheba), and Mary.  Here's a brief synopsis of them.

        In the 38th chapter of Genesis - in the middle of the Joseph saga - comes the story of Judah (head of one of the 12 tribes of Israel) breaking a promise to his daughter-in-law Tamar.  Tamar has been widowed twice by Judah's sons, and he promises to let her marry a third son when he comes of age. But, wanting to keep his third son alive, Judah does not allow the son to marry Tamar.  At this time in the Bible, a woman's main value is in having children, especially sons, so Tamar takes matters into her own hands.  She disguises herself and dresses as a sex worker.  Judah takes a fancy to her and has sex with her.  She becomes pregnant, and when Judah hears about it, he wants to have her killed for being pregnant outside of marriage. Tamar shows Judah the signet ring that he exchanged for the sexual work, and Judah sees his error in not providing for her.  He gives her sanction and shelter, and she gives birth to twins named Perez and Zerah.

        Rahab's story is mentioned in Joshua, chapters 2 and 6.  After the death of Moses, Joshua leads the people into Canaan to begin the intermingling and finding a new home.  Like the Europeans who came to America, he feels that he must conquer and subdue the people who are already living in Canaan.  He sends spies into Jericho and tells them to check things out.  They stay at the home of Rahab - it has a reputation for welcoming strange men.  When the people of Jericho hear about the spies, they come to kill them, but Rahab hides and saves them.  When Joshua "fit the battle of Jericho," his fighters spare the home of Rahab, and then she joins them as they travel into Canaan.  She eventually marries Salmon, and her son Boaz will figure prominently in the story of Ruth.  Ruth is an immigrant to Israel (good thing that Trump's ICE police were not around when she entered the land).  After the death of her husband, Ruth pledges herself to her mother-in-law Naomi, and their powerful story is found in the book of Ruth.  Suffice it to say that Ruth will become the great-grandmother of King David - a foreign woman in whose line Jesus is born.

        The fourth woman mentioned in Matthew's genealogy of Jesus is not named.  She is called "the wife of Uriah," and you can find her story in Second Samuel chapters 11 and 12.  We know her as "Bathsheba," but Matthew wants us to know that King David stole her from her husband Uriah, raped her, then got her pregnant.  When these events take place, Uriah is off fighting for Israel, and David tries to cover his crimes by giving Uriah time off from war, in order to come home and have sex with his wife Bathsheba.  However, Uriah has taken a vow of celibacy during the war, so he does not have sex with Bathsheba.  Finally, David then commits an even worst crime - he arranges to have Uriah killed in battle so that he may "officially" have Bathsheba to be his wife.  The prophet Nathan comes to David to confront him on these events.

        The fifth woman mentioned in Matthew's genealogy is Mary, who will become the mother of Jesus.  We will look at her story later, but for now, we can note that as teenager pregnant before marriage, by someone other then her fiance, she joins with the litany of women in Matthew's genealogy who live their lives on the margins.  In mentioning women - and especially these five women - Matthew reminds us that the lineage of Jesus pushes him (and should push us) to the margins of life.  Most of us want to move towards the center of life, but this genealogy asks us to hear that God wants us to move towards the margins of life.  On what kind of journey will we embark in this Advent and Christmas season?