Claiming God's Approach to Power

Lectionary reflections for Christmas 2 (C)

by Mark MacDonald

The Nativity stories use many devices to emphasize that the Incarnation occurs within the political setting of Roman imperial and colonial power. The care used in this portrayal suggests that this is a significant matter for reflection. We are invited to compare two vastly different perspectives on wealth and power. The fragility and poverty of God's manifestation of power, from the perspective of imperial power, is striking.

The Only Begotten of God is clearly born on the hostile end of the imperial and colonial political power. Nevertheless, the structure of the story portrays God's embodiment as a confrontation and threat to imperial and colonial power and the spiritual forces of evil that are their source of inspiration and vigor.

The Only Begotten of God is clearly born on the hostile end of the imperial and colonial political power. Nevertheless, the structure of the story portrays God's embodiment as a confrontation and threat to imperial and colonial power and the spiritual forces of evil that are their source of inspiration and vigor. The portrayal is definitive: God's embodiment will unveil and disable the powers of oppression.

Both Matthew and Luke's treatment of the Nativity is extensive, one of the longest sustained narratives in both Gospels. The drama we find in the story of the Passion appears as a mirror image, with same forces in conflict. The spiritual-political dynamics of the Nativity narratives helps set the stage for our understanding of the Crucifixion-Resurrection.

As a side note, we might observe that the more theologically phrased introduction of the Gospel of John echoes the structure of Matthew and Luke in its portrayal of the Incarnation in cosmic conflict with evil. This suggests that this is a critical theme in the Early Church and its understanding of where true power and wealth are to be found. Interestingly, the apocalyptic passages of the New Testament portray the same contrasting assumptions of power in a cosmic and historical battle. This battle will emerge as the final and ultimate conflict between wealth and power (defined by greed and fear) and the power of God (defined by the character of God's Incarnation, including the Passion and Resurrection).

We are urged, by the structure of both the Nativity narratives and the Gospel proclamation itself, to claim God's approach to power and wealth as our very own. The lectionary readings for the Second Sunday after Christmas, using Matthew as the keynote, invite us to this Gospel perspective. For the reader and preacher this is the challenge of both the text and our time. We may note that we face the same choices regarding the nature of power in our time and context as those that are vividly portrayed in the Narrative of God's Nativity.

The Rt. Rev. Mark MacDonald is the Episcopal Bishop of Alaska. He is a board member of the Episcopal Church Publishing Company (The Witness) and works in ministry with Native people around the worldwide church. Mark may be reached by email at mmacdonald@gci.net.