Versión de HTML Básico
106
Disruptive Christian Ethics
power, privilege, and status to create or uphold social policy that denies
those with the least in our society full support for basic survival needs is
not even under consideration. Thankfully, the disruptive message of
Mary’s Magnificat does not allow this omission.
What Would It Mean to Listen to Mary?
Blessing the particular.
Mary’s Magnificat, which begins with a focus on
her particular circumstances and lowly status, speaks to the particular
circumstances and treatment of poor mothers. Mary announces her joy
fulness over God’s salvation. Considering the racist caricatures of con
temporary poor mothers, the blaming distortions, desperate conditions
of poverty, and most importantly the disciplinary public policies imposed
upon them because they are poor, the idea of God’s salvific blessing
and favorable attention to them would certainly be a reason for joyful
celebration.
No more humiliation
. The assertiveness in the wording of the Magnifi
cat shows Mary, asJane Schaberg says, to be “one who has triumphed over
her enemies, one to whom God was merciful, one for whom there was a
radical overturning of social expectations.”98 Surely these ingredients are
needed in the situation of contemporary poor mothers who seek public
assistance. In Luke 1:48, when Mary proclaims that God has looked with
favor upon her, she is not describing her insignificance compared to a
mighty God; rather, this verse “refers to an attitude that arises out of an
experience of injustice.”99 The passage specifically points to the humilia
tion that Mary endured as a woman and the victory over that humiliation
found in the favor with which God looks upon her. Mary’s humiliation has
to do with her pregnancy while she is a betrothed virgin and may even
pertain to how she became pregnant.100
Women and girls in our contemporary context are also humiliated when
they are poor, unwed, and pregnant. Differing forms of degrading treat
ment extract that humiliation in the welfare office, in the media, and in leg
islation enacted by the government. Further humiliation is generated not
only by tolerance of their suffering under impoverished conditions, but
also by outright indifference to it by most of their neighbors (the public)
as well as most of their political leaders. Mary’s words represent a greatly
needed challenge to this treatment and indicate support for rebellion
against such humiliation. Resonating with Mary’s attitude in the text arc
outspoken voices of protest by these targeted mothers and other groups
of people who are poor and have “already” publicly affirmed the rightful