Clearly there were rumours circulating regarding the legitimacy of Jesus that both Matthew and Luke address in their own way. Matthew begins his story about Jesus with a stylised genealogy. Scattered among the more than 40 men are four women – Tamar, Rahab, Ruth and the wife of Uriah (i.e. Bathsheba). Each of these strong women have a somewhat dubious sexual history – forced upon them by men wielding privilege and power. These women help to introduce Mary, the wife of Joseph, of whom Jesus the Messiah was born (Matt 1:16).

The story of Mary’s encounter with the angel Gabriel in Luke 1:26-38 takes on new reverberations in light of the #metoo movement, as women report on unwanted sexual advances made against them. Did God take unfair advantage of Mary by overpowering her (Luke 1:35)? What would have happened if Mary had said ‘no’?

The result of Mary’s co-operation with God’s demand is that she holds the exalted title of Theotokos (God-bearer) and may be regarded as both a prophet (e.g. Luke 1:47-55) and model disciple (e.g. Acts 1:14). Although God may not ask of us something as dramatic as God called Mary to, the question remains whether we dare to follow Mary’s example and say ‘yes’ to God.

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