Ancient Anglican

As part of being a crazy Christian in the world today, these two chapters lay out that our support lies in the reciprocal nature of the two-fold commandment of love. Ultimately, it is God and our neighbor who return that love and support us in our walk.

Curry speaks of the dream of a God who seeks “reconciliation, reunion, and communion” between all of us whom he created in his image.

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?

Mary is mentioned by name more times in the Quran than in the Bible and she is the only woman mentioned by name in the Quran. 

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.

Mark’s Gospel ends with command “to go to Galilee.” This command is not so much an ending, as a beginning, and it is directed not only at the characters in the story but, more specifically, to us the readers of the story.

Mark’s presentation of the Last Supper brings to fruition the eschatology of the Hebrew Scriptures.