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Read the Passion and Resurrection narrative in Matthew 27-28 to see how Mary demonstrates what it means to be crazy for Jesus within this drama.
We need some Christians who are as crazy as the Lord. Crazy enough to love like Jesus, to give like Jesus, to forgive like Jesus, to do justice, love mercy, walk humbly with God― like Jesus.
Mary’s hymn is not a wholly original composition but draws heavily on then-existing scriptures, and particularly the Song of Hanna and various Psalms.
How does your soul magnify the Lord? How does your spirit rejoice in God our Saviour? In what ways does God cast down the mighty and lift up the lowly in your life?
Fr. Gabriel brought out two points concerning the role of Mary. First, Mary always points to Jesus. The second point is to see Mary as the personification of the Church.
Irenaeus says that Mary is the new Eve. Just as Eve caused sin to enter the world, so Mary caused the salvation of humankind to enter the world.
Mary is the “Theotokos” or the “god-bearer” and thus necessarily draws our attention to the full nature of Jesus as fully God and fully human united in a single person.
The messianic secret isn’t simply a hidden fact but becomes the lens through which everything must be seen and interpreted. Those who do not know the secret simply cannot perceive and understand what is occurring.
Kermonde sees the parables as enigmatic riddles, more in the nature of the Riddle of the Sphinx than a story whose teaching is self-evident. He writes that parables operate with “radiant obscurity” in their simultaneous proclamation of the truth like a herald and concealment of the truth as an oracle.
Throughout Mark, we will see that the insider and authoritative person – scribes, Pharisees, and even sometimes the disciples – are the ones that oppose Jesus the strongest for they seek comprehension and power whereas Jesus brings mystery and suffering and death (in this world).
We see this cosmic battle begin in Mark 1 in the desert temptation and particularly with the demonic in the synagogue. This cosmic battle therefore is being waged not only in the spiritual realm but on earth between Jesus and his followers and the secular and religious powers of the world.
The good news of Caesar Augustus was peace and prosperity in the empire as brought about and enforced by the Roman legions. Mark tells us that the good news of Jesus is not only something different than that offered by the Emperor but rivals and seeks to replace him.