Christian studies have never given much significance to the character of Anna, Mother of Mary. Anne Moore, in the paper presented in the congress, describes Anna as a formidable, decisive woman who rises above her description to challenge God and act as the major agent in God’s plan for Mary. Anna is portrayed differently from other biblical women mentioned as being barren, such as Sarah, Rebecca, Rachel, and the unnamed mother of Samson and Hannah.
In the previous barren wife narratives, focus was given to the private or family consequences of the women’s infertility, such as issues of inheritance (Sarah and Rebecca), affection of one’s husband (Rachel), or status within the family (Hannah). However, Anna precedes her lament with the concern that her infertility has barred her from full participation within the community, which regards her or her husband as sinful. She is concerned with her public or communal identity rather than issues of patriarchy or family abuse.
No justification
Anna’s assertiveness is more apparent in Bodmer V papyrus, where she compares herself with the birds, animals, fish and plants that are all productive before God. In Anna’s lament, the earth blesses God through its reproduction, but she must stand under a curse because she is barren. Anna is addressing God as creator to explain her situation. In other women’s prayers in the Old Testament, women tend to focus on God’s reversal of the lowly and the vanquishing of the mighty and arrogant. Within Anna’s lament, the crux of the issue is the lack of apparent justification for her barrenness. She and her husband Joachim are righteous and this righteousness should therefore be expressed in the appearance of children. Anna requests that she be blessed in the same fashion as other righteous women such as Sarah, and in accordance with God’s original plans for men and women in Genesis. She challenges God to correct her abnormal stance, rather than regarding herself as downtrodden. This is implied when, to celebrate the great day of the Lord, she changes out of her mourning clothes and dresses herself in a wedding dress to signify she is resuming her role as a sincere worshipper and a spiritual bride.
While the angel announces that the child will be known throughout the world, Anna is the one who decides that this fame will be known through the child’s specific service to God. This is further indicated after the child’s birth. In naming her child Mary, as the angel commands, Anna influences Mary’s destiny by ensuring that she will be a virgin, pure and chaste. She ensures that Mary, after taking her first seven steps, does not walk again except on holy ground. For Anna, the birth of Mary is a confirmation of God’s righteousness towards her.