Advent 3C: The Way Things Are is Not How They Have To Be

Advent 3C: The Way Things Are is Not How They Have To Be

Luke 3:7-18

By: The Rev. Dr. Hannah Adams Ingram

I’ve recently entered a fun part of my vocational journey. It seemed as if my 20s were spent in endless preparation—an advent that felt like it would never end. I was learning and teaching and practicing, but all of it was done in a liminal space due to the educational programs in which I was enrolled. I was a full-time student and only part-time everything else. And now, in my thirties, I have entered into a new space—one with a full-time job that is in line with my vocational call and professional goals, and so my time is spent less thinking about “someday,” and more spent honing in on who I am and what I have to offer. In short, my eternal relationship with advent has come to an end.

Or has it?

You see, in my role as a college chaplain at a small liberal art college that does not presume religious faith of any kind, I have been forced to articulate a vision for my role’s existence. In 2018, if a college is not specifically faith-based, why have a minister at all? It’s a question I myself wrestle with, but when I read this account of John the Baptist, I find a kindred spirit in vocational call.

As I have been articulating just what this vocational call is, recently my message of a misplaced pastor in a secular setting has been this: The way things are now is not how they have to be. It seems to me that this is John’s message as well.

In the first several verses, John calls the gathered group to repentance.[1] In the right context, such requests for accountability and changed living can be a message of hope. When we are caught in patterns of sin, particularly when they are causing us pain, offering a way out suggests that the way things are now is not how they have to be. We can be different. We do not have to bear bad fruit. We can do something to heal the world.

But how?

John responds to the “how” question with practical tips. He says that whoever has two coats should share with someone who has none, which suggests that we are all responsible for generosity. The willingness to share what we have is not only demanded of the rich, but of anyone who has what someone else does not.

Following this, John addresses two professions that at the time held the potential to be abused by exploiting others. John’s admonishments here are not as much about the professions themselves as they are about the condemnation of exploitation. Combined with the verses immediately before, we see that John is advocating for the social and economic care of each person in the community. There is not indictment of the poor themselves, but instead, the conviction and responsibility is placed on those who take and keep from those who do not have. Again, the way things are now (exploitation and inequality) is not how they have to be.

In the final verses, John points to someone who is coming whose presence is a purifying fire that burns away the sins of the world—injustice, exploitation, inequality, hoarding resources, abuse. The way things are now is not how they have to be. And perhaps this is my call as a chaplain who works with religious and non-religious students alike: not only to remind people over and over that the way things are is not how they have to be, but also to work with them to figure out ways that they can participate in the social transformation. And perhaps my call, like John, is not to do this for my own sake, but to point the way to one who comes who is much greater than that which we do accomplish in the meantime. We pare down our closets and share our food now, knowing that we are preparing the way for more and more. We are changing the world. And more is coming.

“So, with many other exhortations, he proclaimed the good news to the people.” Amen.

[1] It should be noted here that in Matthew’s version of the story, John specifically calls out religious leaders. In that passage and in this one, I encourage my fellow Christian ministers to take care not to perpetuate the idea that religious people of the time, specifically Jews, were any more of a problem than religious people of this time, including Christians. Even with the best of intentions, this interpretation has bolstered anti-Semitism by instilling in Christian congregants the idea that early and current Jews are less than Christians in practice or belief. Obviously Christian doctrine about other religious traditions vary widely across denomination, but anti-Semitism itself has violent consequences, and particularly after the Tree of Life shooting October 27, 2018, Christian preachers should exercise discernment about the impact of their words.

The Rev. Dr. Hannah Adams Ingram serves as the Director of Religious Life and Chaplain of Franklin College in Franklin, Indiana. She grew up in non-denominational evangelical land and is now an ordained minister in the United Church of Christ. She earned a BA from Anderson University, a Master of Theological Studies at Emory University’s Candler School of Theology, and a PhD in Religion and Psychological Studies from the University of Denver and Iliff School of Theology. Her areas of interest include education, practical theology, and escaping overthinking by baking, crafting, and watching TV.