The Adventurous Lectionary – Fourth Sunday of Advent – December 20, 2015
Matthew 5:2-52, Psalm 80:1-7, Hebrews 10:5-10, Luke 1:39-55
Christmas is on the horizon, and today’s scriptures may be lost amid the merriment as well as the Christmas pageants, often scheduled the week before Christmas. There is hope on the horizon and this hope is especially powerful among those who are oppressed, grieving, or living in uncertainty as they look toward the future. The Coming One may not resolve all our problems, but God’s coming is an image of hope.
Micah speaks of a coming ruler who will restore peace to the world. Emerging from unlikely Bethlehem, this leader will walk in the ways of peace and bring true security to the people. There is a global as well as local feel to this passage. We are people in search of peace and even in relatively tranquil North America, there is anxiety and tentativeness as we look at the global scene. Can the prophetic dream calm our spirits and mobilize us to move from fearful reaction to hopeful action in facing the moral and political dilemmas of our time? We have been dominated by fear in the last month. It is clear, however, that guns can’t save us, banning Syrian refugees can’t save us, and closing the door to Muslim immigrants can’t save us. Only a heart open to God and our brothers and sisters can bring healing to us and our world.
In a time of darkness, the people cry out for divine light. They have experienced divine absence and now plead for divine presence. In a similar fashion, on the verge of the winter solstice, the ancients feared that the darkness would swallow the light, and the world would be plunged into eternal darkness. How they rejoiced as the days grew longer! While the Psalmist’s community might not have anticipated Jesus the Christ, they are yearning for God’s presence. They need light to cast out fear and guide their way. Over twenty five hundred years later, the hope of Christmas is for light that heals and illumines. We have been in darkness too long. Fear has ruled us and we are in need of light to find our way. Let the light of your countenance shine upon us, God, so that we might find peace and hope in the future.
The Letter of Hebrews proclaims Christ’s all-sufficient sacrifice. The coming of Christ changes everything. Though the Letter of Hebrews says nothing about Jesus’ birth or the metaphysics of incarnation, it proclaims that we need God’s presence in our midst. Human efforts, even the Jewish sacrificial system, cannot bring salvation. Instead, God’s grace embodied in a human being brings healing to us. We are saved by grace, not human achievements, including religious achievements. This passage can be cited as an early form of substitutionary atonement, the belief that God sends Jesus to die for our sins and that salvation comes through the cross above all else. This does not, however, necessitate the belief that the cross was foreordained or that God required Jesus’ death to save us from our sin. A foreordained cross robs Jesus of any initiative and agency, he is merely a divinely programmed robot. Christ’s sacrifice must involve his claiming of his destiny and not living out a preprogrammed script. Jesus had other options, as his prayer at Gethsemane indicates. Despite his desire to avoid the cross, Jesus chooses to remain in Jerusalem, confront the powers of evil, suffer on the cross, and transform the world. Incarnation is more than a pretty story; it is God in our midst, traveling our path, and bringing healing that is beyond our reach, left to our own efforts.
The prenatal encounter of the fetal Jesus and John the Baptist seems anachronous in the light of the other readings. Still, there is an energetic harmony that joins John and Jesus from the very beginning. They were spiritual soul friends, bound by God’s vision, from the very beginning. Both are conceived remarkably and will become world-changers by their message. Today, we know that fetuses are aware of their environment, and are shaped by the emotional and environmental lives of their parents. Fetuses can “know” each other and are heartened by loving parents and communities. This passage reminds us to love the children in our midst – regardless of ethnicity, religion, nation of origin, or economic-family background.
There is an implicit political vision in this passage. First, the passage affirms the reality of prenatal experience. The lives of fetuses cannot be objectified but even amid difficult maternal decisions must not be relegated to the status of non-entities. Second, the lives of prospective parents must be affirmed to insure that prenatally fetuses have as positive a beginning as possible. The quest for justice must attend every season of life from conception to death.
Mary’s Magnificat , described in Luke’s gospel, provides an image of hope for the vulnerable and oppressed. Mary’s hymn speaks of a world turned upside down. The poor will become affluent and the affluent will lose their fortunes, the powerful will be dethroned and ordinary people will take the reins of power. This is an impossible dream, as the wealthy gain more and more power and largesse even in today’s USA. Yet, it is a dream that tells us that our current situation fails the test of divine affirmation. Homelessness, underemployment, and economic instability, must provoke an uneasy conscience, especially among the powerful, whose largesse is built upon the poverty of others.
The days are growing shorter for the ancients and for us. Is there hope of illumination? Can we dream of a new era for humankind? These are the hopes of Advent and Christmas, something is being born that will mobilize our hopes and hands to change the world that God loves. May it be so!