This Christmas has me reflecting on Levitical purity laws. I’ve never heard a sermon on Leviticus 12 or Leviticus 15. Maybe you have. There is a lot to work through there. Just looking at chapter 12, we have the uncomfortableness of the language, the meaning behind the number of days a woman who gave birth is “unclean,” why it’s so different if she has a son or a daughter, and this matter of women being kept from the sanctuary or even touching holy things for so long. A pastor would certainly have to address the question of gender disparity here. This can’t be random; it has to have meaning. And it does. It tells a story.
In The Sexual Reformation, I touch on this, building on Richard Whitekettle’s development of a womb/wellspring homology, showing that a woman’s body, in its structure and function, corresponds to the order of Levitical sacred space.[1] Our bodies speak, and what a story they tell! And this is why we see all those weird purity laws associated with a woman’s menstruation and postpartum discharge in Leviticus (12; 15:19–33)—her womb represents fullness of life, the inner sanctum of the divine realm. When it overflows as unbounded water, it is uninhabitable for life and a threat to sanctum, rendering her ceremonially impure for the set times (a pattern of familiar numbers) of seven or forty days.
In this homology, we see another literary pattern from Scripture of “creation–uncreation–re-creation” where unbounded water is confined, both with creation in Genesis 1 and the flood account in the second half of Genesis 7 and beginning of Genesis 8.[2] I love how all these stories come together and the pictures God uses to delight and surprise us! You can read more about that in The Sexual Reformation. For this post, I want to follow it to Dr. Amy Peeler’s latest book, Women and the Gender of God. Let’s get back to Christmas, and more specifically, the incarnation, as it tells us something about the woman’s body, sanctuary, and access to holy things.
In her chapter on “Holiness and the Female Body,” Peeler highlights the fact that even Mary, the mother of God, is not exempt from obedience to the Levitical purity laws, as we see in Luke 2:22-24.[3] We see that Mary observes this law, refraining from sacred space for the appointed number of days after the birth of Jesus.
And yet, “God is with her.”
Continue reading