Culture. “Culture … allows us to identify and isolate an idea, issue or group
with seriousness. … It's an efficient word: we talk about the 'culture' of a
group rather than saying 'the typical habits, attitudes, and behaviors' of that
group. … This newer sense of the word is catching people's attention and
driving the volume of lookups.”[i]
That was what Merriam-Webster said about
culture, last year’s Word of the Year. The newer understanding of culture
drives research. Through research, we learn the definition of words, our family
history or how to change headlights in a Buick LeSabre.[ii] Researching our Gospel,
we learn what Luke said about Jesus and Mary, and what the passage might mean to
us.
First, what Luke said about Jesus had to
do with culture. People in our culture are satisfied letting producers of shows
on the History or Biography channels to present their research of Jesus. As a
result, our secular culture accepts Jesus’ human nature, but questions his
divine nature.
Conversely, people of Luke’s culture,
Roman citizens who deified Caesars into gods, had an easier time accepting Jesus’
divinity than they did his humanity.[iii] This is why Luke narrated
the human origins and birth of Jesus Christ.
During the first centuries, the church
defended itself against heresies that denied Jesus’ true humanity (Gnostic
Docetism, Nestorianism and Monophysitism). Nearly a millennium later, Martin
Luther succinctly explained that Christ became man in order to redeem us from
sin and death. The devil came close to us, but he did not come so close as to
assume our nature.[iv]
Luther confessed the Second Person of
the Trinity was conceived by the Holy Spirit without means of a man, and was
born of the pure, holy Virgin Mary as of a real, natural mother.[v]
In addition to combating heresies, Luke
illustrated how the birth of Christ fulfilled Old Testament prophecies. Mary
received God’s promise of a child, which was similar to, but greater than,
previous promises to women of God. These included Hagar and Manoah’s wife[vi], but most pertinent was
God’s announcement through Isaiah of the sign given to Israel consisting of a
virgin who would conceive. This showed the promised birth was not a private
matter for the parents, but one of national concern.
In Jesus, God came to Israel, was
favorable toward her, claimed her as his very own, and was wedded to his
people. Jesus and the New Testament authors often employed marriage imagery to
imply the church is Christ’s bride.
The parallels between God’s promises to
His people and His promise to Mary suggest that we can see her as representing
the new Israel, the virgin bride of Christ, the church. In other words, without
putting Mary on the same level as Christ, Luke showed that Christians have her
as an example to consider.[vii] The unmerited grace
poured forth into Mary is available to all.
The new era of salvation came through
the baby conceived by the gracious action of God upon Mary, who found favor
with God, not due to any superiority over other women or any merit in God’s estimation,
but simply because of God’s grace.
Mary’s response was unlike Zechariah’s
skepticism. Her pondering led to a simple, honest question, which Gabriel met
with an explanation, a promise and reassurance. As the Holy Spirit came upon her,
she conceived Jesus as holy, the Son of God. This was the moment of the
Incarnation of our Lord.
Luther compared the conception of Jesus
through the Word spoken to Mary with the real presence of Christ’s body in the
Lord’s Supper, effected through the Words of Institution. In other words, as
the first catechumen – members of the early church who heard the Word – she
believed as we believe.
Luke used the infancy narratives to instruct
Christians on the virgin birth, on the Son of God, and on the work of the Holy
Spirit. We confess those teachings in the Nicene Creed.
The infancy narratives also give us a
glimpse into how the early church incorporated new members. As its first
member, Mary received her catechesis from Gabriel. The Holy Spirit came upon
her, and she received the flesh of Christ. As the first catechumen, she set the
pattern for the apostles and all who followed her. We hear the Word, the Holy
Spirit comes upon us, and we receive Christ’s Body and Blood. Like Mary, each of
us is a servant of the Lord, humbly submitting to the will of God and his
miraculous presence in and among us. That is what Luke said about Jesus and
Mary. What might the passage mean to us?
First, we must be careful to notice that
none of Mary’s qualities is offered as the reason God chose her; that reason is
tucked away in the purposes of God.[viii] Luther taught that
although we recognize Mary as Mother of God, we should not make too much of
her, but ponder “in the heart what it
means to be the Mother of God. … Her sole worthiness to become the Mother of
God lay in her being fit and appointed for it, so that it might be pure grace
and not a reward.”[ix]
It is hers to ponder in her heart, but
ours to ponder as well. As church and individuals, what does it mean to hear
the Word? To have the Holy Spirit comes upon us? To receive Christ’s Body and
Blood? To be a servant of the Lord? To humbly submit to God’s will and his
miraculous presence in and among us?
I asked several people what this passage
means to them. My friend, Wendell, a lifelong Lutheran who teaches Old
Testament Sunday School, responded with these words.
“I
view Mary as an excellent example of a faithful servant. At her tender age,
having undoubtedly endured horrible ridicule for a pregnancy out of wedlock,
she was able to say the magnificat. Truly a great example of humility, faith
and servanthood. She is truly a great Christian.
Also,
what a great story of how something that appears awful at the time (an unwed
pregnancy), ended up being a great blessing and miracle. We should all look for
the blessings in our “curses” like she did.
She
also teaches me that God’s methods may very often be seen as ‘unorthodox’, but
we must have the faith to believe that he knows what he is doing.”
Our culture is not prone to agree with
Wendell, but we must have the faith to believe that God knows what He is doing.
Even when we do not know what God’s plan is for us, we must have faith. And we
must ponder things in our hearts.
I close with a story of my own mother.
She would have turned 90 this month. … Let me tell you how my mother taught me
how to be a Christian – a humble servant of the Lord – by showing me how to
grow tomatoes. I realize how God’s grace worked through her after many moments
of pondering these things in my heart.
Every spring our family planted more
than 100 tomato plants, which sufficiently fed our family of five. When the
weather broke, we tilled the garden for tomatoes and many other vegetables.
We dug holes, and planted, fertilized
and watered our plants. Through the summer, we weeded and watered; checked for
bugs and blight and discarded rotten tomatoes.
We harvested tomatoes for salad, sauce
and juice. We buried the discarded skin and seeds, which produced a later crop.
Since we were 4-H members, we entered our prize tomatoes in exhibits at local
fairs.
Growing tomatoes taught me three
practical necessities about Christianity: nourish, reserve and share. Parents,
pastors, teachers, elders and all members need to nourish, reserve and share
their faith.
First, nourish. By exercising our faith
– by attending worship, reading God’s Word, taking Communion, seeking
forgiveness and attending Sunday school – we nourish ourselves.
Second, reserve. 28 years of ministry
taught me there are times when we cannot nourish ourselves adequately. There
will be times when troubles and temptations attack us. … We need a reserve.
There will be times when caring for sick children or frail parents exhaust us.
There will be times when completing projects, cramming for exams or meeting
deadlines consume us. There will be times when we do not have the luxury to
bathe ourselves in God’s Word or enjoy the feast of His banquet. We can only
birdbath and eat on the run. During difficult times, we need that reserved
Mason jar of tomatoes in the pantry. That is why my mother taught us how to can
tomatoes. That is why she taught us to memorize Scripture passages and prayers
because she knew we would someday need a reserve – of spiritual food that God
provides to nourish our bodies and our souls.
Third, share. When God blessed us with
plentiful tomatoes, we shared them with others. We shared tomatoes with
friends, neighbors, pastors and the less fortunate. Mom taught me to practice
charity by sharing God’s abundant blessing with others. How do we share God’s
abundant blessings with others?
By teaching me how to
grow tomatoes, mom taught me how to be a Christian, a servant of the Lord. She
taught me to nourish, reserve and share. I am sure your mother taught you the
same. As we close out another Season of Advent, ponder in your heart what it
might mean for Mary to be the Mother of God, and honor your own mother by
sharing the Gospel with others. Share with others how God blessed you today and
ask them the same. When you listen to their blessed answer, may the peace of
God that surpasses all understanding, keep your hearts and minds in Christ
Jesus. Amen.[x],[xi]
[i] http://www.merriam-webster.com/info/2014-word-of-the-year.htm
[ii] http://cwynar.blogspot.com/2012/02/how-to-change-low-beam-bulb-in-2005.html
[iii]
Rev. Albert B. Collver, Ph.D., Sermon “St. Mary, Mother of Our Lord, 15 August
2011 Galatians 4:4 – 7.” International Center Chapel, Saint Louis. “One of the
most scandalous things the Christians confessed about Jesus is that he is truly
human, with real human flesh and blood. The Ancient people did not have too
hard of a time imagining that Jesus was some kind of a god, but they had a very
difficult time imagining that this Jesus was truly a man. In the ancient world
some people said that Jesus was born through Mary, as light passes through
glass untouched. You see, there was a concern about tarnishing “divine” things
with physical matter such as human flesh.” See http://wmltblog.org/2011/08/st-mary-mother-of-our-lord/
[iv]
What Luther Says, 153.
[v]
What Luther Says, 1376
[vi]
Genesis 16:11; Judges 13
[vii]
Arthur A. Just, Luke 1:1-9:50. St. Louis: Concordia Publishing House (1996),
pp. 65ff. Much of my material for this sermon comes from Just’s commentary.
[viii]
Fred Craddock, Luke. Louisville: Westminster John Knox Press (2009), 28.
[ix]
What Luther Says, 1256.
[x]
Philippians 4:7
[xi]
For Lutheran teaching on Mary, see: http://cyclopedia.lcms.org/display.asp?t1=m&word=MARIOLOGY;
and references at http://en.wikipedia.org/wiki/Luther%27s_Marian_theology
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