August 21, 2017
Mary’s purpose was always to be a vehicle of God, a messenger for God:
Mary’s objective was ter temt-ta to lead while taking care of her children and family.
(Ter temt-ta always all ways.)
The Catholic ‘retelling’ says that she was born in poverty and had to give birth to her child in a shack, of sorts: that she was with her husband who was not the birth father of her child, and yet he was the child’s father ‘of record,’ and that he was her husband. She was said to be virtuous and her child conceived divinely, and it was said that three kings came to stay with her just after the birth of her child: a son born of a divine father. Of course, a divine child could be a godly man child or a godly woman child, but in this case, the child was a godly boy.
The story did not say that the three kings left after they came. Would they have left God’s child, a child so gifted, so blessed to fend for himself with a poor father? Would she have gone to stay with those kings in their lofty fortresses? Could that, Her care by them, have possibly been conceived of as a marriage? The first father, because surely the doctrines were not saying that sex is ungodly because how else did God plan for godly men and godly women to populate the earth, was he a husband added to the three who came? Does the text not say that Mary had more children after that?
Is it possible that the ‘retelling’ is actually a cultural way of pointing to the existence of polyandry during that time? Could it be that Mary was being denied residence because she was in the paternalistic part of town and she was not in a patrilineal marriage? Could that have been a reason why she was being shunned by a Christian people, at her due time to give birth?
Polyandry and Polygamy Existed In the Areas Where Mary Lived
The division of lines between people, cultures and countries, the experts note, was not as definite as it is today in the area where Mary, Her Son and husband lived. Researcher and college professor Ambe J. Njoh notes that there was the practice of woman centered plural marriage nearby in earliest Africa, within certain African cultures and that it was not a decision made only by the participants (Njoh, 2006, 52-53, 64.) He also states that women were powerful in those African societies before the invasion of Europeans and their missionaries armed with their cultish religious practices (Njoh, 2006, 48,) so a woman during that time could have been polyandrous, under certain circumstances.