Progressive reflections on the lectionary #47

Monday 9th December 2024

Luke 3: 7-18 A tale of two Johns

There’s a pivotal moment in Victor Hugo’s classic tale Les Miserables in which the main protagonist, Jean Valjean, is released from prison but finds it difficult to reintegrate into society due to his criminal record. A pretty accurate description of an every day phenomenon.

In the midst of his desperation Valjean is taken in by Bishop Myriel, and given food, shelter and kindness. Valjean, though, repays this kindness by pinching the bishop's silver.

Shortly after having committed the crime Valjean is caught by the authorities and brought back to the bishop's house - and this is where the pivot point takes place. Instead of dobbing Valjean in and reclaiming his silver, Bishop Myriel tells the police that the silverware was a gift and even gives Valjean two additional silver candlesticks, urging him to use the silver to become an honest man.

This individual act of mercy and forgiveness has a profound impact on Valjean. He goes on to alter the course he had been following, and dedicates himself to helping others. One selfless act of compassion helps to transform the world.

Hugo’s morality tale draws on more than ‘just’ enlightened social teaching - it echoes the theme of the Standespredigt - the sermon (to the social classes) on social ethics given by John the Baptiser and found in this week’s gospel passage.

The words are pretty familiar: (To the crowds) “every tree that does not bear good fruit will be cut down and thrown into the fire…” “Whoever has two coats must share with anyone who has none, and whoever has food must do likewise.” (To the ‘tax collectors’) “Collect no more than the amount prescribed for you.” (To the soldiers) “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.” Then good call back stuff to Isaiah in the form of talk of a winnowing fork, and more talk of fire.

In part Luke is doing his ‘thing’ of foreshadowing the themes of Jesus’ preaching - such those that will later be found in the curious tale of Dives and Lazarus. But he’s also communicating a key Christian ethic - fundamental to the Christian community of the time (almost entirely abandoned now, of course) of redistribution. Effectively: ‘There should not be extremes of wealth or poverty among you - those that have more than they need should share what they have, those who work within the exploitation system should not use their position to enrich themselves.’

John’s message echoes that of the prophets, he’s not interested in cultic purity or lineage (“We have Abraham as our ancestor”) rather his is a message of right behaviour, equity, love in action - like that of Amos or Micah.

“He proclaimed the good news” exclaims the Lukan narrator - even though it doesn’t sound a lot like good news for a lot of people.

Not only are the crowds decried as ‘vipers’ escaping fire and warned that they may be burned up as chaff but they are told that they shouldn’t be building up wealth for themselves. So who is this good news for? The poor of course - those with little or nothing. Those who are currently exploited and downpressed, because the new social order will redress the balance.

Luke’s Standespredigt is good news for the Jean Valjeans - of this world. (‘John’, rendered in French as ‘Jean’, derives from the Hebrew “Yohanan,” which means ‘God is gracious.’) It’s not so good for the Javerts - those whose morality is fixated on strict adherence to the law. John foreshadows, here, Jesus’ later development of the the primacy of compassion and love. This is, for Luke, the core of the gospel message.

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Image: Photo by JUNHYUNG PARK on Unsplash