An audacious and generous love

File:Fog of War (18986349660).jpgWatching for the Morning of February 24, 2019

Year C

The Seventh Sunday after Epiphany

Having declared that the poor, the hungry, and the grieving are honorable in God’s sight (they embrace the values of God’s reign), and calling the rich shameful for enriching themselves at the expense of others, Jesus moves immediately to Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.”

Our obligation as participants in the reign of God is to live the way of God: “If you love those who love you, what credit is that to you? For even sinners love those who love them… But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.”

A new administration has come, with a new set of values. These are not the values of empire that amasses great fortunes from conquered peoples; these are the values of a God who makes the makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous,” who anointed Jesus to bring good news to the poor…to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”

At the heart of this new administration is showing to all people the fidelity and allegiance we show to our own people. Israel knew the command to love the neighbor, but who falls inside the circle? Who is one of us? Even the Roman soldiers, says Jesus, and foreign mercenaries marching through their lands, even the tax gatherers helping Rome and Judea’s elites to plunder the people, even the sinners pushed beyond the limits of proper behavior, even the pious full of self-righteousness and judgment.

And why such audacious and generous love? Because such is the love of God. Such is the reign of the Spirit. Such is the new world born in Jesus.

So Sunday we will hear about Joseph’s extravagant grace to the brothers who sought to kill him but settled for selling him into slavery and telling their father his favorite child was dead, dousing Joseph’s special coat in blood to show a lion got him. But Joseph will see beyond their vengefulness to the bounty of God, and will provide for them all during the five years of famine to come. And Sunday we will hear the poet remind us not to “fret because of the wicked…for they will soon fade like the grass.” “Refrain from anger, and forsake wrath,” for “the wicked will be no more,” “but the meek shall inherit the land, and delight themselves in abundant prosperity.”

…In abundant prosperity. In overwhelming grace. In an audacious and generous love.

The Prayer for February 24, 2019

God of truth,
make us attentive to the teachings of your Son
that in his words we may find the path of life.

The Texts for February 24, 2019

First Reading: Genesis 45:3-11, 15
“I am your brother, Joseph, whom you sold into Egypt.” –
Joseph reveals himself to his brothers and receives them with grace.

Psalmody: Psalm 37:1-11, 39-40
“Do not fret because of the wicked…Yet a little while, and the wicked will be no more…But the meek shall inherit the land.” – the poet meditates on the destiny of the corrupt who ignore our God-given obligations to one another and promises the fulfillment of God’s promise (the land) to those who remain faithful.

Second Reading: 1 Corinthians 15:35-38, 42-50
“But someone will ask, “How are the dead raised?”
Arguing against those in Corinth who deny the bodily resurrection, Paul now attempts to convey the notion that the resurrected body is different than our present existence.

Gospel: Luke 6:27-38
“Love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked.”
After opening Jesus’ teaching about the dawning reign of God with Jesus’ declaration of those who are honored and shameful in God’s eyes, Luke immediately sets forth Jesus teaching, “Love your enemies,” for this is the pattern of God’s action in the world.

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Image: https://commons.wikimedia.org/wiki/File:Fog_of_War_(18986349660).jpg 1st Lt. Danielle Dixon [Public domain]

Rage and redemption

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Aftermath of the Tulsa Riot that destroyed the homes and businesses in the black community of Greenwood, killing more than 100.

Watching for the Morning of February 3, 2019

Year C

The Fourth Sunday after Epiphany

An outbreak of communal violence is an ugly thing. We shouldn’t think first of the mindless behavior of hometown fans when their team wins the final game. Nor should we think first of the violence that rocks nations when oppressed communities respond to state violence with outrage. We need to think about lynchings: the angry, outraged mobs that insist on immediate vengeance for some fundamental violation of communal norms.

And we need to think about our stories, not what’s happening in some other country.

Emmett Till was 14, visiting from Chicago, when he encountered 21-year-old Carolyn Bryant at the small country store she owned with her husband in Money, Mississippi. He may have whistled at her; he may have whistled to his friends; he may have whistled softly to himself as he had been taught in order to control his stuttering. He was taken from the home where he was staying with his great-uncle in the middle of the night by Carolyn’s husband and his half-brother. Emmett’s naked, shot, and brutally beaten body was fished from the Tallahatchie River three days later, barbed wire wrapped around his neck and attached to a weight.

The National Memorial for Peace and Justice records that “more than 4400 African American men, women, and children were hanged, burned alive, shot, drowned, and beaten to death by white mobs between 1877 and 1950.”

What happened to Stephen in Acts 2 is this same kind of outbreak of communal violence. A mob outraged by his claim to see Jesus at the right hand of God rose up in violent revenge. It happened repeatedly to the apostle Paul – indeed Paul participated in the murder of Stephen and was dedicated to arresting followers of Jesus when the risen Jesus appeared to him on the road to Damascus. The arrest that led to Paul’s eventual execution in Rome followed a riot begun with a rumor that he had desecrated the Jerusalem temple by bringing a gentile into the inner court.

Communal violence is an ugly thing. The crucifixion of Jesus was a deliberate act of the governing families in Jerusalem allied with the Roman imperium. It was an act of state violence. But what happened to Jesus in Nazareth after his sermon was a more visceral outbreak of rage. We paint pictures of Jesus with children and lambs and it takes some work to understand what part of his message was so offensive his hearers rose in fury to kill him.

Jesus has laid claim to be the fulfillment of God’s promise to Israel. He is the embodiment of God’s reign to rescue the poor and release the captive. But such a claim is a scandal in a culture where every

Jesus is uppity, acting out of his station in life. Jesus calls the people on their implicit rejection of his ministry – and then he dares to say that God’s reign is not for Israel but for all people. The people assert his obligation is to care for his family and village, but Jesus points to Elijah and Elisha who dispensed God’s favors to a poor widow and an afflicted leper among Israel’s enemies. This is what leads to rage, to the ugliness of communal violence. Jesus might as well have whistled at a white woman.

It is deep within us, this conviction God should care for us more than others. Donald Trump milked and manipulated it into the presidency. It took Jesus to the cross. But in the empty tomb God declared Jesus the one who speaks the truth.

So Sunday we will hear about Jeremiah’s prophetic call and God’s command he should speak fearlessly. The psalmist will declare God is his rock and his fortress. Corinthians will speak to us about the ultimate importance of love – not romantic love, but fidelity and care for all people. And then comes the abortive attempt on Jesus’ life. They will not get him this day; they will not get him in the end, for we follow one whose love is not silenced by hate.

The Prayer for February 3, 2019

Almighty God,
through your Son Jesus you revealed your gracious rule
to bind up the wounded and set free the captive.
Let us not fail to understand your will and your way,
but grant us willing hearts to receive your word and live your kingdom;
through your son, Jesus Christ our Lord.

The Texts for February 3, 2019

First Reading: Jeremiah 1:4-10
“Before I formed you in the womb, I knew you.” – God calls Jeremiah to his prophetic ministry.

Psalmody: Psalm 71:1-6
“In you, O Lord, I take refuge; let me never be put to shame.”
– The psalm writer cries out to God for protection “from the hand of the wicked.”

Second Reading: 1 Corinthians 13:1-13
“Love is patient; love is kind; love is not envious or boastful or arrogant or rude.” – Paul continues to teach his conflicted congregation in Corinth about the gifts of God’s Spirit and their life together as a community. All gifts serve the community and the greatest gift is love – concern for and fidelity to one another

Gospel: Luke 4:21-30
“Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’”
– The message Jesus announces in Nazareth that the age to come is dawning even as Jesus speaks is met with hostility and a murderous attempt on his life.

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Image: https://commons.wikimedia.org/wiki/File:Smoldering_ruins_of_African_American%27s_homes_following_race_riots_-_Tulsa_Okla_1921.jpg Alvin C. Krupnick Co. [Public domain], via Wikimedia Commons

Tested

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Watching for the Morning of February 14, 2016

Year C

The First Sunday in Lent

We are reading Luke out of order now that we have entered the festal season of Lent, going back and jumping forward (and even adding a Sunday from John) to capture themes for this season that leads us to the three days from the Last Supper on the evening of Maundy Thursday through the cross and resurrection. So where we had been reading about Jesus in Nazareth, we jumped forward to the Transfiguration last Sunday (to match the words from Jesus’ baptism at the beginning of the previous season) and now, on this first Sunday in Lent, we are looking back to the narrative of Jesus tested in the wilderness.

It’s a little disorienting and leads to the perception that the Gospels are like bags of marbles rather than dramas with a beginning, middle and end that bear a message for a time and a place. Arthur Miller’s The Crucible is not a collection of sayings from the time of the Salem Witch Trials; it is a narrative for a nation in the midst of the anticommunist witch-hunts of the McCarthy era.  It intends to help us see ourselves and our time.  It intends to change our hearts – and so, too, the Gospels.

So as we hear the Gospel read on Sunday we need to remember where we are in the story: We’ve heard of the wondrous birth of John, the angel’s message to Mary, the promise of a kingdom without end, Mary’s song of the righting of the world, John’s exhortation to begin now to live the life of the coming kingdom, and Jesus, baptized, anointed with the Spirit, with the voice from heaven declaring: “You are my son.” It is a claim that must be tested, and tested it is. The devil comes to urge him to be less than he is – to be like God’s people who clamored for bread, bowed down before the golden calf, and tested God in the wilderness.

But Jesus proves true. He does not break faith. He trusts fully in God’s word.

Created

File:Heavens Above Her.jpgDuring Lent each year our parish focuses upon one portion of the catechism – this year, the Apostles’ Creed. The themes of the coming five Sundays are: Created, Redeemed, Called, Gathered, Enlightened.

“God has created me and all that exists” is the line from Luther’s Small Catechism that guides our first week. The genius in Luther’s brief explanation to the first article of the creed is the word ‘me’. The creed does not set out a doctrine of God; it is proclaims a relationship. God has created me. God has surrounded me with all the bounty of creation. God provides me with all I need for no reason other than God’s goodness. It is all gift – and that proclamation leads to the recognition: “Therefore I surely ought to thank and praise, serve and obey him.”

It misses the point to argue creation versus evolution. What the faith confesses is not a theory of origins; the faith confesses a loving presence to whom I belong, to whom I owe fealty, to whom I owe praise and thanksgiving.

The Prayer for February 14, 2016

In the mystery of your love, O God,
you called forth the world
and formed us from the dust of the earth and the breath of your Spirit.
In the wonder of your Son, Jesus,
you show the pattern of true faithfulness.
Make us ever true to your Word
and confident of your mercy;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for February 14, 2016

First Reading: Deuteronomy 26:1-11
“A wandering Aramean was my ancestor…” – When Israel enters into the land, they are to bring an offering of the first fruits, recite the story of what God has done for them, and celebrate God’s goodness.

Psalmody: Psalm 91 (appointed: 91:1-2, 9-16)
“You who live in the shelter of the Most High, who abide in the shadow of the Almighty, will say to the Lord, “My refuge and my fortress; my God, in whom I trust.”
– The psalmist proclaims the protective love of God (a psalm the devil quotes in testing Jesus).

Second Reading: Romans 10:8b-13
“If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” – Paul is arguing that we are restored to a right relationship with God not by outward acts of obedience to the law, but by trusting allegiance to God’s promise.

Gospel: Luke 4:1-13
“Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, where for forty days he was tempted by the devil.”
– Following the outpouring of God’s Spirit upon Jesus and the declaration from God “This is my Son”, the devil tests Jesus, seeking to show him unworthy of such a title.

 

Image: Briton Rivière – The Temptation in the Wilderness [Public domain], via Wikimedia Commons.
Image 2: https://commons.wikimedia.org/wiki/File%3AHeavens_Above_Her.jpg  By Ian Norman (http://www.lonelyspeck.com) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Lynching: A hometown response to Jesus

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Watching for the Morning of January 31, 2016

Year C

The Fourth Sunday after Epiphany

Luke 4:21-30

28When they heard this, all in the synagogue were filled with rage. 29They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.

Jesus has dared to suggest that the grace and mercy of God are not the possession of God’s people but are God’s gift to all. It nearly gets him killed. We take our religion pretty seriously. We want to hear that God is on our side, that God’s wants us to be happy, healthy and wise, that God will protect us in the day of famine or disease and not someone from our hated enemies.

Jesus’ problem is twofold. First, he acts like a prophet when he is just a construction worker. He’s too big for his britches. “Isn’t this Joseph’s son?” is just a snarky way to say “Who does he think he is?!” and to begin the process of cutting him down to size. This is what leads to the second accusation: “What does he think he’s doing spreading God’s gifts around! Charity begins at home. He should be doing his healing here among his own people, not wasting them on people from other towns and villages.” And so we are into the argument and Jesus is confronting them with reminders about Elijah and the widow of Zarephath and Elisha healing Namaan the Syrian.

Jesus seems pretty rude in this exchange. But he is exposing the poison in their hearts. He is lancing the boil. He is provoking them to reveal their hardness of heart. And they oblige – wanting to throw him from the brow of the hill.

This story at the beginning of Jesus’ ministry foreshadows the end – the cross and resurrection. For they will indeed kill Jesus, but he will “pass through their midst.”

So Sunday we hear of corrupt religion and the violence it can engender. And we hear that God’s work is not stopped by it. And we will hear of Jeremiah’s call to preach God’s message – for which he will be afflicted, but God’s word will do its work. And we hear the psalmist cry out for protection against enemies. And in the background of all this embattled preaching is Paul singing about faith, hope and love enduring forever – and the greatest of these is love. This is the life to which these followers of Christ have been brought. Here we are invited into the dawning of that new age that Jesus has told us is fulfilled in himself.

The Prayer for January 31, 2016

Almighty God,
through your Son Jesus you revealed your gracious rule
to bind up the wounded and set free the captive.
Let us not fail to understand your will and your way,
but grant us willing hearts to receive your word and live your kingdom;
through your son, Jesus Christ our Lord.

The Texts for January 31, 2016

First Reading: Jeremiah 1:4-10
“Before I formed you in the womb, I knew you.” – God calls Jeremiah to his prophetic ministry.

Psalmody: Psalm 71:1-6
“In you, O Lord, I take refuge; let me never be put to shame.”
– The psalm writer cries out to God for protection “from the hand of the wicked.”

Second Reading: 1 Corinthians 13:1-13
“Love is patient; love is kind; love is not envious or boastful or arrogant or rude.” – Paul continues to teach his conflicted congregation in Corinth about the gifts of God’s Spirit and their life together as a community. All gifts serve the community and the greatest gift is love – concern for and fidelity to one another

Gospel: Luke 4:21-30
“Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’”
– The message Jesus announces in Nazareth that the age to come is dawning even as Jesus speaks is met with hostility and a murderous attempt on his life.

 

Image: https://commons.wikimedia.org/wiki/File:Angry_mob_of_four.jpg by Robert Couse-Baker (Flickr: angry mob) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

The dawn of a new world

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Watching for the Morning of January 24, 2016

Year C

The Third Sunday after Epiphany

All that has happened in Luke’s Gospel – the angelic visitations, the remarkable birth, the backdrop of the rulers of this earth and the promise of a new king, the outpouring of God’s Spirit and the voice from heaven declaring that Jesus is God’s beloved son (a royal title) – all this now crashes upon the shores of Galilee in the village of Nazareth, among Jesus’ own people. This Sunday we watch the majestic wave sweep across the beach. Next Sunday we will hear how the people receive this news.

It’s unfortunate that the lectionary committee decided to split this story. Much is lost by watching Act One this week and waiting a week for the second act – especially since we have as our first reading on Sunday the reading of the Law to the people by Ezra and their tearful response. We shouldn’t separate the proclamation that Jesus is the Christ from the response that proclamation evokes.

But we linger here, in the sweetness of the dawning light of the world’s new morning. The work of this Jesus, declared the royal son, empowered by the Holy Spirit, triumphant over all the temptations of the devil, and acclaimed by the people, is to bring the setting right of the world:

He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favor.”

Jesus is burning the mortgage. God is releasing the world from its debtor’s prison. This is the Emancipation Proclamation for the whole world.

He is freeing the slaves.

Paul will speak about what this means for us in the new community of those who are gathered into Christ and have received the Spirit’s gifts. We are one body. And the Psalmist speaks of the wondrous order of the world visible in creation and in God’s Law. And there is Ezra, reading and teaching the word, comforting the people with the words: “Do not be grieved, for the joy of the Lord is your strength,” and summoning them to the feast that marks the beginning of a new year and the dawn of a new world.

The Prayer for January 24, 2016

Gracious God
who has drawn near to us in your Son, Jesus,
to open eyes that do not see and release all that is bound.
Grant us clear eyes, open ears and free hearts
that we may serve you truly;
through your son, Jesus Christ our Lord.

The Texts for January 24, 2016

First Reading: Nehemiah 8:1-3, 5-6, 8-12
“The priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding… and the ears of all the people were attentive to the book of the law.” – The Torah reaches its final form in Babylon during the exile. After some have returned to begin to rebuild Jerusalem, Ezra brings the Torah from Babylon and reads it before all the people.

Psalmody: Psalm 19
“The law of the Lord is perfect, reviving the soul.”
– The psalm sings of God’s wondrous ordering of the world, beginning with the majesty of creation, and then the gift of God’s law.

Second Reading: 1 Corinthians 12:12-31a
“Indeed, the body does not consist of one member but of many. If the foot would say, ‘Because I am not a hand, I do not belong to the body,’ that would not make it any less a part of the body.” – Paul continues to teach his conflicted congregation in Corinth about the gifts of God’s Spirit and their life together as a community.

Gospel: Luke 4:14-21
“When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him.”
– Jesus returns to his own people in Nazareth and, reading Isaiah’s words “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor,” announces that Isaiah’s promise is now fulfilled.

 

Image: By Henry Mühlpfordt (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Life even in death

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Friday

Psalm 91

11For he will command his angels concerning you
to guard you in all your ways.
12On their hands they will bear you up,
so that you will not dash your foot against a stone.

In the account of the temptation of Jesus in Matthew and Luke the devil uses this text to deflect Jesus from his path. The temptation is simple enough: “God has given a promise; test it to be sure. Why would you dare walk into the future without knowing for sure that God will catch you?” But Jesus’ asks for no proof of God’s faithfulness. He knows it. He trusts it.

It is a wonderful psalm, rich in faith

1You who live in the shelter of the Most High,
who abide in the shadow of the Almighty,
2will say to the Lord, “My refuge and my fortress;
my God, in whom I trust.”

and rich with promise of God’s protecting hand.

5You will not fear the terror of the night,
or the arrow that flies by day,
6or the pestilence that stalks in darkness,
or the destruction that wastes at noonday.
7A thousand may fall at your side, ten thousand at your right hand,
but it will not come near you.

A colleague and friend of mine read this to her dying husband – also a colleague and friend. He was the victim of a medical mistake. A stupid, senseless mistake.

He should have come home from the hospital. He should have rejoined our text study. He should have stood again at the altar to celebrate the wondrous gifts of God. He should have proclaimed to us again the faithfulness and mercy of God. But he did not. Instead he lay perishing in the hospital as his wife read these words: “You will not fear the terror of the night, or the arrow that flies by day, or the pestilence that stalks in darkness, or the destruction that wastes at noonday.”

It was the psalm for which he asked.

He saw no contradiction between the promise of the text and the reality of his suffering. He saw the promise as something so much larger than a promise of physical protection that these words were only comfort. He heard in the psalm the assurance “that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

The devil hears none of this in the text. He sees only a promise God cannot possibly keep. Life is full of tragedy and woe. We are driven by our fears and sins. Sometimes we harm ourselves. Sometimes we harm others. Sometimes it’s the simple mistake of a nurse’s aid. Sometimes we live. Sometimes we die. Sometimes we live wounded. Life is random. God’s promise of protection is silly in the devil’s ears.

But those who know the goodness of God hear nothing silly. They hear boundless love. They hear faithfulness despite our unfaithfulness. They hear strength greater than our weakness, mercy greater than our imagining, forgiveness beyond limit. They hear life even in death.

 

Image from the Murals of the Voroneţ Monastery, Romania. Photo: By Man vyi (own photo) [Public domain], via Wikimedia Commons

The day of vengeance?

Friday

Isaiah 61

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The prophet Isaiah

1The spirit of the Lord GOD is upon me,
because the Lord has anointed me;
he has sent me to bring good news to the oppressed,
to bind up the brokenhearted,
to proclaim liberty to the captives,
and release to the prisoners;
to proclaim the year of the LORD’s favor,
and the day of vengeance of our God;

When Jesus reads this text in the synagogue in Nazareth and declares it fulfilled, he leaves off the last line about the day of vengeance. Or, at least, when Luke writes about that sermon, Luke leaves that last line off.

Luke, however, is not doing it out of our modern sensibilities that routinely edit texts read in worship to leave off things that sound harsh. He is concerned with the punch line that with this Jesus dawns the year of grace.

Isaiah feels no such compunction. Neither does Mary when she sings of the rich being sent empty away. They understand better than we the grace in this message about the ‘day of vengeance’.

For us, ‘vengeance’ is a dark, troubling emotion: wanting to make other people suffer as we have suffered, wanting to strike back, wanting to ‘get even’.

The problem of ‘getting even’ – is that ‘even’ never feels even. We seem to need to add a penalty and make the person hurt a little (or a lot) more than they hurt us. This is why the cycle of revenge always escalates, and why, in the Mosaic Law, God had to say [only] an eye for an eye. God wasn’t endorsing revenge or instructing us to get even, but prohibiting the altogether too common practice of avenging a wrong beyond what was necessary to keep the peace (or neglecting a wrong done to one who was weak).

And this wasn’t personal revenge; it was corporate. It wasn’t Lamech declaring “hurt me and I will hurt you worse!” It was “hurt our tribe and we hurt your tribe.” It wasn’t individuals “taking the law into their own hands” but communities requiring that the ledgers be balanced.

The problem in such a system of social order is with those who are weak and vulnerable. Widows and orphans, the poor, have no one to stand up for their defense, no one to call the community to avenge the wrongs done to them.   So God lays that burden on the community by declaring “I will avenge.” Thus, under threat of divine wrath, the ‘weak’ become a protected class instead of being easy marks for social predation.

But if God never comes to judge, the threat becomes meaningless.

So the day of grace is a day God acts: to forgive, to heal, to reconcile, to restore – and to avenge: to set right the twisted scales of a world where the weak are victimized and the poor are plundered.

In the era of Jim Crow, where communities of people where suppressed by threat of violence against which there was no defense other than submission – to declare that God is come to set them free must mean that their avenger has arisen to right the world, to fight on their behalf, to wrench from the hand of pharaoh their liberty.

This is the hidden sweetness in the phrase a “day of vengeance of our God” – it is a day God restores the lost balance of the world. And so Mary sings about the greedy rich who have plundered the vulnerable – that they are “sent empty away.”   She is not exulting in their suffering, but rejoicing that the world has been rescued from their hands.