WESTMINSTER PRESBYTERIAN CHURCH
December 17th 2006
Third Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Injustice and Hope”
Zephaniah 3:14-20; Luke 3:7-18
I cannot think of a more unwelcome message in Advent than that of John the Baptist. “You brood of vipers! Who warned you to flee from the wrath to come?” I can’t see Hallmark adding that to the list of holiday greeting cards anytime soon. Yet, this is the message which we cannot avoid on this third Sunday in Advent. So what are we supposed to do with this message that seems so devoid of holiday cheer?
When faced with the5 message in this passage it is normal to have one of three reactions. One is to simply ignore it. Since we seek to take the bible seriously, that is not a faithful response. However, the other most common responses are fear and self-righteousness. The self-righteousness often comes from a belief that we are not like those “brood of vipers.” Instead, consciously or not, we identify with John the Baptist or the children of Abraham. Either way, we hear this message of repentance and call to change as being meant for everyone else but us.
However, if fear is more our reaction then it is probably for one of two reasons. One is because we know the sting of exclusion. We know what is it to carry the label of tax-collector, soldier, sinner, or any other label which carries means we are not welcome. The other reason for fear comes from the realization or revelation that our self-righteousness, born from the designation as children of Abraham, or children of the church, is not an exemption from the need for repentance and change. But whatever the reason for fear, each has heard John’s speech about the unquenchable fire and is left wondering: “What are we to do?” In other words; “We want to change be we do not know what to do, help us!”
John responds to this question, this plea for guidance, with very personal and concrete actions. However, this teaching turns out to be so socially subversive that Herod puts this troublemaker in jail in the verse immediately following our reading. This begs the question: ‘What is so dangerous about his teaching?’ The answer is really quite simple.
John answers the plea for guidance by saying: “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” While this sounds like simple charity, it is so much more. It is a call to action for anyone who seeks to live faithfully in the midst of unjust society. If you have something and someone else does not; share! It sounds so simple but in fact is quite revolutionary in an age where excess is a virtue and not having enough is a social stigma.
John does not end his teaching with this but goes on to include the tax collectors and soldiers who have joined the ever-growing crowd. In this ancient society, they were not welcome in the community of faith. John challenges both groups to stop taking advantage of people, particularly poor people. To the tax collectors, John says stop participating in the cycle of taxation and corruption which rewards the rich and punishes the poor. And, to the soldiers – the enforcers of the empire – John tells them to stop threatening and stealing from the people, particularly the poor people.
The teachings of John have often been reduced to simply moral guidance to those who gathered to hear him. However, John is doing so much more. He has told them all to end their participation in the unofficial protocol of the empire. After all, the taking of extra taxes and the threats and intimidation were all unofficial ways of keeping the people fearful and obedient. However, when John invites these agents of the empire to act in human ways the effect will be more social justice and less fear for the people. But, if the masses, the crowds, no longer fear the soldiers and tax collectors the security of the empire will be threatened.
At its heart John’s message is a call to the enforcers of the empire to undermine the very system in which they work. It is not a call to revolution or a call to arms. Instead, it is an invitation to become human and to treat others in humane ways. These simple actions are ones which ultimately honor the image of God in each person. Whenever this happens, whenever the agents of empire act in humanizing ways, it will always be a threat to the ways of empire. This is why John is so dangerous.
When we encounter this scripture passage we are confronted with this question: “Where are we in this story?” It is not the sort of question which allows us to politely decline. If we seek to follow Jesus we are not given the option to avoid the question. So, where is our place in this story, collectively and individually? Do we stand, self-righteous, as children of the church, bearers of its traditions, who believe the message of repentance and change is meant for anyone but us? Or maybe we stand self-righteous alongside John the Baptist ready to cast the title of “brood of vipers” upon anyone with whom we disagree? If this is us, the message is clear: We must repent, change our thinking and join in the call to change our ways.
If however, we find ourselves akin to the tax collectors and soldiers of the empire familiar with the sting of exclusion, the message too is: Repent. Turn from the practices which dehumanize others and enrich us at the expense of others, particularly the poor. In fact, the message for all is repent. Repent from the practices of unrighteousness and of injustice. Turn toward the ways which give life and that honor the image of God in every person.
While the message of repentance is not often thought of as good news, it is good news. It is good news because it says to us, very clearly, that things do not have to remain the way they are. It is not part of God’s plan that anyone should suffer. It is in God’s plan that all will share what they have; food, clothing, access, welcome. It is not part of God’s plan that the ways of empire should prevail. It is God’s plan that all people have the resources, dignity, and respect so that image of God is honored in all people. It is this plan of God which allows us to have hope in a time of injustice. It is this plan of God which moves us to share this hope and act out of this hope in a world so hungry for this message. It is my prayer that we will move, and share, and act out this hope in our time, this time of need. Amen.
December 17th 2006
Third Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Injustice and Hope”
Zephaniah 3:14-20; Luke 3:7-18
I cannot think of a more unwelcome message in Advent than that of John the Baptist. “You brood of vipers! Who warned you to flee from the wrath to come?” I can’t see Hallmark adding that to the list of holiday greeting cards anytime soon. Yet, this is the message which we cannot avoid on this third Sunday in Advent. So what are we supposed to do with this message that seems so devoid of holiday cheer?
When faced with the5 message in this passage it is normal to have one of three reactions. One is to simply ignore it. Since we seek to take the bible seriously, that is not a faithful response. However, the other most common responses are fear and self-righteousness. The self-righteousness often comes from a belief that we are not like those “brood of vipers.” Instead, consciously or not, we identify with John the Baptist or the children of Abraham. Either way, we hear this message of repentance and call to change as being meant for everyone else but us.
However, if fear is more our reaction then it is probably for one of two reasons. One is because we know the sting of exclusion. We know what is it to carry the label of tax-collector, soldier, sinner, or any other label which carries means we are not welcome. The other reason for fear comes from the realization or revelation that our self-righteousness, born from the designation as children of Abraham, or children of the church, is not an exemption from the need for repentance and change. But whatever the reason for fear, each has heard John’s speech about the unquenchable fire and is left wondering: “What are we to do?” In other words; “We want to change be we do not know what to do, help us!”
John responds to this question, this plea for guidance, with very personal and concrete actions. However, this teaching turns out to be so socially subversive that Herod puts this troublemaker in jail in the verse immediately following our reading. This begs the question: ‘What is so dangerous about his teaching?’ The answer is really quite simple.
John answers the plea for guidance by saying: “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” While this sounds like simple charity, it is so much more. It is a call to action for anyone who seeks to live faithfully in the midst of unjust society. If you have something and someone else does not; share! It sounds so simple but in fact is quite revolutionary in an age where excess is a virtue and not having enough is a social stigma.
John does not end his teaching with this but goes on to include the tax collectors and soldiers who have joined the ever-growing crowd. In this ancient society, they were not welcome in the community of faith. John challenges both groups to stop taking advantage of people, particularly poor people. To the tax collectors, John says stop participating in the cycle of taxation and corruption which rewards the rich and punishes the poor. And, to the soldiers – the enforcers of the empire – John tells them to stop threatening and stealing from the people, particularly the poor people.
The teachings of John have often been reduced to simply moral guidance to those who gathered to hear him. However, John is doing so much more. He has told them all to end their participation in the unofficial protocol of the empire. After all, the taking of extra taxes and the threats and intimidation were all unofficial ways of keeping the people fearful and obedient. However, when John invites these agents of the empire to act in human ways the effect will be more social justice and less fear for the people. But, if the masses, the crowds, no longer fear the soldiers and tax collectors the security of the empire will be threatened.
At its heart John’s message is a call to the enforcers of the empire to undermine the very system in which they work. It is not a call to revolution or a call to arms. Instead, it is an invitation to become human and to treat others in humane ways. These simple actions are ones which ultimately honor the image of God in each person. Whenever this happens, whenever the agents of empire act in humanizing ways, it will always be a threat to the ways of empire. This is why John is so dangerous.
When we encounter this scripture passage we are confronted with this question: “Where are we in this story?” It is not the sort of question which allows us to politely decline. If we seek to follow Jesus we are not given the option to avoid the question. So, where is our place in this story, collectively and individually? Do we stand, self-righteous, as children of the church, bearers of its traditions, who believe the message of repentance and change is meant for anyone but us? Or maybe we stand self-righteous alongside John the Baptist ready to cast the title of “brood of vipers” upon anyone with whom we disagree? If this is us, the message is clear: We must repent, change our thinking and join in the call to change our ways.
If however, we find ourselves akin to the tax collectors and soldiers of the empire familiar with the sting of exclusion, the message too is: Repent. Turn from the practices which dehumanize others and enrich us at the expense of others, particularly the poor. In fact, the message for all is repent. Repent from the practices of unrighteousness and of injustice. Turn toward the ways which give life and that honor the image of God in every person.
While the message of repentance is not often thought of as good news, it is good news. It is good news because it says to us, very clearly, that things do not have to remain the way they are. It is not part of God’s plan that anyone should suffer. It is in God’s plan that all will share what they have; food, clothing, access, welcome. It is not part of God’s plan that the ways of empire should prevail. It is God’s plan that all people have the resources, dignity, and respect so that image of God is honored in all people. It is this plan of God which allows us to have hope in a time of injustice. It is this plan of God which moves us to share this hope and act out of this hope in a world so hungry for this message. It is my prayer that we will move, and share, and act out this hope in our time, this time of need. Amen.
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