WESTMINSTER PRESBYTERIAN CHURCH
December 24th 2006
Fourth Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Fear and Hope”
Micah 5:2-5a; Luke 1:39-55
About a week ago, I saw a television special about the birth of Jesus. Since I did not see the entire program I cannot make a sweeping judgment about it. However, the segment that I did watch was disappointing. I was disappointed because what I saw was basically just re-packaging of the same old arguments regarding the birth of Jesus. Different scholars, some less scholarly than others, presented their various arguments regarding the historicity of Jesus birth. The impression given was that the most important thing about the birth stories in the gospels is what can be proved as historical fact.
It is my belief that anyone who seeks to faithfully interpret the bible must look to the work of historians. After all, for too long many in the church have been left ignorant about the historical information regarding our faith. However, I do believe that too often we seem willing to believe that historians have the final word about the enduring legacy of the Gospels. As a result the most heated debates focus on whether Mary remained a virgin, or if all male children under two were actually killed by King Herod, or even if Caesar Augustus actually decreed a census. While those, and other issues, become litmus tests for orthodoxy they ultimately miss the larger truths surrounding the events of the nativity of Jesus.
In the beginning of the Gospel of Luke the words: “Do not be afraid,” are a recurring refrain. But if we focus solely on history we will miss this fact. Before learning that he will be the father of John the Baptist, Zachariah hears from the angel Gabriel: “Do not be afraid.” When Mary learns, from Gabriel, that she will be the mother of God, it is also with the words: “Do not be afraid.” And, when a group of shepherds are visited by the angel of the Lord to announce the good news of great joy, they too hear: “Do not be afraid.” While this serves to calm the nerves of the recipients of the news, it is also meant to say something about the ways of God.
When we come face to face with real power it is natural to react with awe and even fear. This human reaction has been used as a means of control by the powerful, throughout history. Fear is a powerful motivator and an excellent tool of manipulation. When people are fearful, they are more easily controlled. While this is no grand revelation, it bears repeating because the announcement, to Zechariah, Mary, and the Shepherds, could have been God’s opportunity to control and manipulate these people for holy purposes. Instead, these greetings become God’s resounding no to the ways of manipulation and control. In order to bring about the transformation of the world God chooses love. That is something for which we can rejoice.
One of the most powerful effects of Luke using the names of religious and political leaders is not to write history. Instead, it functions as a way of contrasting the ways of God with the ways of the powerbrokers of the world. God does not function or act in the same ways in which the powerful of this world. God enters the world in human form in a tiny corner of occupied Palestine at the edge of the Roman Empire. God uses the places and people who are powerless and does so under a cloud of shame and controversy. Since God does not function by accident, all of this gives us a glimpse of the ways in which God is at work in the world.
One of the best glimpses to the ways of God comes in the words from our scripture; what we often call the Magnificat. These words of poetry stand as a legacy to the faithfulness of Mary as the first disciple as well as a clear contrast to the ways of the world. These are words which simply could not, or would not, have been written by those who were at the center of the empire. This song of joy is a direct contrast to the ideology of Rome and of empire.
If there is one thing of which we can be sure, it is that the magnificat of the empire would be drastically different. The empire’s magnificat would be full of fear, threats, intimidation, and dripping with self importance. And, more than anything else, it would be a litany of the ways in which the little gods of our world operate. In fact, it might go something like this:
God has chosen me, because I am more important than all the poor ignorant slobs of this world. My legacy will last because of what I have done. I am special and particularly holy which is why God chose me in the first place. After all, that is they way he works. He makes sure that the proud are well rewarded. He supports the world leaders in their decisions and teaches the people their proper place. The hungry are left to fend for themselves because there is something inherently wrong with them anyway. But the rich, they will be rewarded with more tax loopholes as a sign of their special blessedness. This is the way God works so it is best to remain fearful because God has spoken.
The song of Mary is a testimony which says no to Magnificat of the empire. It is a testimony of hope in a world blanketed by fear and so often manipulated by the powerbrokers of this world.
The truth is that God could have very easily chosen to use fear to spread the message of salvation. With deeds of power, might, and manipulation God could have all but guaranteed obedience. However, we know, and give thanks, that this is not the way in which God works. Because of our susceptibility to the power of fear we must be reminded again and again of this message. As we stand prepared to welcome Jesus into the world this day, we are called to say no to the magnificat of empire and join the chorus of faith which sings:
My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name. His mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty. He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever.
Amen!
December 24th 2006
Fourth Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Fear and Hope”
Micah 5:2-5a; Luke 1:39-55
About a week ago, I saw a television special about the birth of Jesus. Since I did not see the entire program I cannot make a sweeping judgment about it. However, the segment that I did watch was disappointing. I was disappointed because what I saw was basically just re-packaging of the same old arguments regarding the birth of Jesus. Different scholars, some less scholarly than others, presented their various arguments regarding the historicity of Jesus birth. The impression given was that the most important thing about the birth stories in the gospels is what can be proved as historical fact.
It is my belief that anyone who seeks to faithfully interpret the bible must look to the work of historians. After all, for too long many in the church have been left ignorant about the historical information regarding our faith. However, I do believe that too often we seem willing to believe that historians have the final word about the enduring legacy of the Gospels. As a result the most heated debates focus on whether Mary remained a virgin, or if all male children under two were actually killed by King Herod, or even if Caesar Augustus actually decreed a census. While those, and other issues, become litmus tests for orthodoxy they ultimately miss the larger truths surrounding the events of the nativity of Jesus.
In the beginning of the Gospel of Luke the words: “Do not be afraid,” are a recurring refrain. But if we focus solely on history we will miss this fact. Before learning that he will be the father of John the Baptist, Zachariah hears from the angel Gabriel: “Do not be afraid.” When Mary learns, from Gabriel, that she will be the mother of God, it is also with the words: “Do not be afraid.” And, when a group of shepherds are visited by the angel of the Lord to announce the good news of great joy, they too hear: “Do not be afraid.” While this serves to calm the nerves of the recipients of the news, it is also meant to say something about the ways of God.
When we come face to face with real power it is natural to react with awe and even fear. This human reaction has been used as a means of control by the powerful, throughout history. Fear is a powerful motivator and an excellent tool of manipulation. When people are fearful, they are more easily controlled. While this is no grand revelation, it bears repeating because the announcement, to Zechariah, Mary, and the Shepherds, could have been God’s opportunity to control and manipulate these people for holy purposes. Instead, these greetings become God’s resounding no to the ways of manipulation and control. In order to bring about the transformation of the world God chooses love. That is something for which we can rejoice.
One of the most powerful effects of Luke using the names of religious and political leaders is not to write history. Instead, it functions as a way of contrasting the ways of God with the ways of the powerbrokers of the world. God does not function or act in the same ways in which the powerful of this world. God enters the world in human form in a tiny corner of occupied Palestine at the edge of the Roman Empire. God uses the places and people who are powerless and does so under a cloud of shame and controversy. Since God does not function by accident, all of this gives us a glimpse of the ways in which God is at work in the world.
One of the best glimpses to the ways of God comes in the words from our scripture; what we often call the Magnificat. These words of poetry stand as a legacy to the faithfulness of Mary as the first disciple as well as a clear contrast to the ways of the world. These are words which simply could not, or would not, have been written by those who were at the center of the empire. This song of joy is a direct contrast to the ideology of Rome and of empire.
If there is one thing of which we can be sure, it is that the magnificat of the empire would be drastically different. The empire’s magnificat would be full of fear, threats, intimidation, and dripping with self importance. And, more than anything else, it would be a litany of the ways in which the little gods of our world operate. In fact, it might go something like this:
God has chosen me, because I am more important than all the poor ignorant slobs of this world. My legacy will last because of what I have done. I am special and particularly holy which is why God chose me in the first place. After all, that is they way he works. He makes sure that the proud are well rewarded. He supports the world leaders in their decisions and teaches the people their proper place. The hungry are left to fend for themselves because there is something inherently wrong with them anyway. But the rich, they will be rewarded with more tax loopholes as a sign of their special blessedness. This is the way God works so it is best to remain fearful because God has spoken.
The song of Mary is a testimony which says no to Magnificat of the empire. It is a testimony of hope in a world blanketed by fear and so often manipulated by the powerbrokers of this world.
The truth is that God could have very easily chosen to use fear to spread the message of salvation. With deeds of power, might, and manipulation God could have all but guaranteed obedience. However, we know, and give thanks, that this is not the way in which God works. Because of our susceptibility to the power of fear we must be reminded again and again of this message. As we stand prepared to welcome Jesus into the world this day, we are called to say no to the magnificat of empire and join the chorus of faith which sings:
My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name. His mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty. He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever.
Amen!
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