December 19, 2004

Glynn Cardy

Advent 4     Ps 80:1-7, 17-19     Isa 7:10-16    Rom 1:1-7      Matt 1:18-25

Throughout the Gospels there is a theme of reversal. The humble shall be exalted, and the exalted humbled. Those who are last shall be first, and the first last. God, say the writers, doesn't do things like we do them. When dealing with God expect the unexpected.

'The exalted' and 'the first' refer to people of influence and power. They are the people that others look up to. They are seen as successful, to be admired and emulated. God, however, sees differently. God chooses what the world regards as weak in order to confound the wise.

Caesar Augustus was the Roman Emperor whose domain spread across the Mediterranean world encompassing Palestine. Caesar ruled from 27 BCE to 14 CE - a total of 58 years, an extraordinarily long reign. He was widely acclaimed for bringing peace on earth. He did it by ruthlessly quelling discord.

The word 'peace' is always loaded. The powerful have their definition, the powerless another.

In an inscription from 9 CE found in Asia Minor, Caesar is spoken of as "our God" and "saviour" whose birth was "good news" to the world. In other texts he is spoken of as descending from a divine/human conception. Rome's PR machine made much of these claims in order to legitimate its regime of suppression and exploitation (so called 'law and order') throughout the empire.

In Luke 2 some shepherds watching their flock by night are surprised by a heavenly announcement: "I bring you good news of great joy for all people: to you is born this day in the city of David a Savour, who is the Messiah the Lord…" And the angelic choir declared: "Glory to God in the highest heaven, and on earth peace among those whom God favours."

The angels weren't apolitical. They were deliberately using Caesar language, the language of power. They were challenging the Lordship of Caesar.

There has been a lot of scholarly focus on the census in Luke 2:2 - whether it took place and could have involved people travelling to their ancestral homes. But Luke's point has been missed. The census was the time of the great revolt - the rebellion of Judas the Galilean. [1] Jesus is deliberately being aligned with the Jewish kingdom movements, the revolutions that declared there would be 'no king but God'.

The theme of two lordships is central to the biblical tradition as a whole. Which Lord will you follow - Caesar or Christ? Choose!

Yet there is a problem. Jesus is born in a barn, not a palace. He fraternises with the socially despicable: tax collectors, harlots, lepers and the like. He doesn't rule over the land. He doesn't seem to have any money, nor care. His followers are few, and most abandon him when the swords come out. His army is non-existent. His only crown is one of thorns.

Jesus presents us with a choice. Are we going to worship and strive for the power and wealth of the Caesars, or follow the one who rejected such power and wealth? Where are we going to see the decisive manifestation of God? Amongst the powerful, or, like the angels, in the Jesus who would be executed by the powerful? Politically, the lordship of Christ challenges systems of domination.

The angels spoke to the shepherds. There are a lot of latter day romantic notions associated with shepherds. The truth is less appealing.

Shepherds were a dodgy lot. Shifty. You wouldn't buy a used ass off them - you might burn yourself on the bridle! They were known for their fencing, and I'm not talking about the sport or No. 8 wire. Maybe the words 'crook' and 'fleeced' originate from those times? Shepherds were irreverent social undesirables. They had the social standing of modern-day streeties.

The REPLACEion of shepherds in Luke's Christmas alludes to the connection between the baby Jesus and the great King David, who was called from tending sheep to the dizzy heights of monarchy. It's the old poverty to power, or rags to riches theme. This little baby, born in a Bethlehem shed, was the one who would be the conquering king. Yeah, right!

It actually works in reverse: God brings down the mighty from their thrones. The greatness of God, as seen in this baby and the adult Jesus, chooses to associate with marginal and undesirable people. Jesus was building an upside-down kingdom full of nuisances and nobodies. His vision was for a land where everyone, particularly those who were vulnerable, suffering in poverty, or despised by religion and society were made welcome. His logo said: "Losers Welcome". And the winners didn't like it.

The inclusion of shepherds remind us that God turns up in the most unlikely places, among the most unlikely people and saying the most unlikely things. With God expect the unexpected. You'll probably find God round the back rather than out front, pulling weeds rather than pulling rank, looking grubby rather than looking grand. If God can visit shepherds God can even visit you, and just might.

If you go looking for God here are some hints: Firstly, avoid powerful and/or religious people who think they can stuff God in their pockets. Secondly, don't discount those in trouble with the law or who tell you about seeing white-winged apparitions. Thirdly, be mindful of the fragile things in life, like pregnant unwed mothers and people who sleep in whatever shelter they can. That which is small, fragile, and unpredictable is, in God's upside-down scheme of things, where hope is to be found.

Mary, the young peasant mother, is full of hope. The Magnificat, the early Christian hymn ascribed to her, is nothing less than revolutionary: the exalted will be humbled and the mighty will be dethroned.

This revolutionary aspect of Christmas is also found in the Christmas carol "O Holy Night" written in 1847. The fifth verse states:

"Truly he taught us to love one another; his law is love and his gospel is peace. Chains shall he break, for the slave is our brother; and in his name all oppression shall cease!"

This carol was banned for years in many conservative churches, and radio stations refused to play it. It is however the good news of God in Jesus, and if the churches won't sing it others will.

1. Luke not only knows about the revolt of Judas the Galilean but allows Gamaliel to compare with Jesus and his movement in Acts 5:37 [remember Luke wrote both the gospel and the Acts of the Apostles].