Jesus corresponds with John the Baptist who is in prison. Today we often think of prison as somewhere people go often for a longer time if they have committed a crime. In Ancient Rome, prison was mainly a holding place where people await state execution. As commentator Karri Alldredge says, the purpose of Roman prison is shame, humiliation, and evoking fear in others. John the Baptist is in prison for offending Herod and his wife. It is a reminder that powerful people grow accustomed to abusing power and using state violence to do their will. And while Herod and Herodias eventually end John’s life, they aren’t able to stop the movement John helps ignite, pointing to Jesus. This is a takeaway, that while the powerful have access to money and control, they too are fallible. They too have limitations, and are unable to stop this new thing that is happening.
Early Christians would have found solace in this story of Jesus corresponding with John in prison. Many of them were often imprisoned or living in fear or in hiding from the state. This is in contrast to the reality for many of us today in Canada and the US where Christians often make up the ruling party. We are seeing a resurgence of Christian nationalism that blends strongman politics with Christian faith. Christian nationalism falls under a category Martin Luther describes as a theology of glory. It’s about aligning God’s power with human power. It’s the story of colonial conquer, of Manifest Destiny, the story that God has ordained a group of Christians to take and steal land, resources, and even people in order to become great. While we often criticize the US for operating on a theology of glory, the Canadian colonial narrative isn’t that different. There are different political allegiances with Britain, the power sharing with France which retains dominance in Quebec, etc.
In contrast John the Baptist, and more importantly Jesus, are proclaiming a theology of the cross. John remains vulnerable to political powers. Jesus doesn’t amass an army to spring him free from prison. There is a reality that the powerful retain worldly power. And yet a theology of the cross points towards a different way of constructing the world. Jesus’ way is not of using power and domination to bend people to his will. It’s not the approach of the strongman who uses prison as a means to manipulate and control others.
We also reflect upon our own hearts, whether we live our lives based upon a theology of glory or theology of the cross. Do we exert our will upon others or give people space to flourish and share their own ideas? While few among of us have power like Herod among the ruling class, we need to reflect upon the ways we structure churches, schools, work places, homes, and neighbourhoods. Consider the ways people often talk about downtown Victoria in such hyperbolic pejoratives. Talking about “those people” who live on the street. Not to deny there are real social problems to address. What is telling when other neighbourhoods and municipalities show little interest in being part of the solution. Recently some Anglican colleagues in Sidney, up the peninsula, brought awareness to the need for a warming shelter in that community. The city council in Sidney had first rejected the idea of repurposing a space for a warming shelter. It feels safer talking about “those people” on Pandora Street, rather than admitting there are people in need in every neighbourhood and community. Friends at St. Andrew’s Anglican in Sidney raised awareness through a public campaign that led to the city council reconsidering their plans. They agreed to revisit the issue of a warming station and what Sidney could provide to people in need. This is a tangible example of a relatively small church making a big impact in their community. They saw it as their Christian calling to advocate for the least in their midst. That is a theology of the cross, recognizing God’s love in the midst of suffering.
John asks, “Are you the one?” Even in prison, John is not concerned about himself. His concern is with the wider community, preparing the way for Jesus’ ministry. Jesus sends word to John that John’s ministry has not been in vain. Indeed Jesus is the one. But rather than just telling John this straightforwardly, Jesus describes who is he through action. He says to tell John that those who are sick are being healed. That Jesus’ ministry is something to be experienced, not simply believed. The gospel is something unfolding actively in the world. There is evidence of a community flourishing, evidence of restoration.
As we are doing during the four Sundays in Advent, you will have five minutes to discuss in small groups with those around you a question. I am amending the question as written in the order of worship, since we discussed a similar question last Sunday. Today’s question is: Where do you see examples of flourishing in the church community today?
Wrapping up, remember John and Jesus are leading us toward a theology of the cross in which there is flourishing for everyone. Amen.
---
Discussion question:
Original question: John the Baptist is an example of costly discipleship. What is the church’s role of costly discipleship today?
New question: Where do you see examples of flourishing in the church community today?
