The Dark Side of Advent

Psalm 126; Isaiah 35:3-7; Luke 7:18-30

While most essays about Advent focus on anticipating the peace, love, joy, and hope that the birth of Creator’s Son inspires, I would like first to consider the kind of world Jesus was born into. Let us look at the darker side of this story and then contrast it with the kind of light his birth brings into the world. 

This is the birth story of the one prophesied as a man of sorrows (Isaiah 53:3). It tells how the Great Spirit became human and entered our suffering. Creator’s good road (the kingdom of God) must come through hardship and suffering (Acts 14:22).

A conflict is anticipated, but what is its source?

Luke tells of a Roman census that creates great peril for Mary and Joseph in the last days of her pregnancy. Luke is setting the backdrop, perhaps a premonition of the conflict between light and darkness—between flourishing communities and colonial control. 

Luke is setting the backdrop, perhaps a premonition of the conflict between light and darkness—between flourishing communities and colonial control. 

When the time drew close for Bitter Tears (Mary) to have her child, the government of the People of Iron (Romans) ordered that the people be numbered and put on government rolls. This happened during the time when the Powerful Protector (Quirinius) was the governor of Bright Sun (Syria). All the Tribal Members were required to travel to their own ancestral village to register. Luke 2:1-3 FNV

Empires and nation-states must stay in control of the populations under them. Colonization is not just the conquering of a people but the ongoing subjugation of a people to serve the empire. It doesn’t matter if families have to travel great distances under hardship and pain, for the empire must exercise its power over those who have been conquered and subjugated.

Colonization is not just the conquering of a people but the ongoing subjugation of a people to serve the empire.

For the Indigenous of Turtle Island (North America), this is reminiscent of the U.S. government’s census of Native Americans, such as the Dawes Roll for the Cherokee. Many of our tribal nations had government-controlled censuses and relocations at a significant cost to Native lives—men, women, and children.

Mary and Joseph were forced to travel a dangerous journey in the last days before she gave birth. But Mystery was behind the scenes, bringing an ancient prophecy to fulfillment in Bethlehem.

Mary and Joseph’s long journey of many days, nearly 100 miles over the rough desert and hilly terrain of the Judean region, reminds me of the many forced removals and relocations of our Indigenous peoples. But Mystery was at work there also. Some of them had become followers of Jesus and found value in his message despite what was happening. It is reported that the song Amazing Grace, a Christian hymn, was sung by many of the Cherokee during what is commonly called the Trail of Tears.

Mary and Joseph’s long journey of many days, nearly 100 miles over the rough desert and hilly terrain of the Judean region, reminds me of the many forced removals and relocations of our Indigenous peoples.

As we consider the darker side of the Advent story, we can often see the analogies in colonial governments worldwide. Let’s take a look at the similarities in North America.   

The dynamics of collaboration between Jewish religious groups and the Roman government during Jesus’ day share remarkable parallels with the relationships between Christian organizations, Indigenous peoples, and the US government during the colonial takeover of Indigenous lands. In both cases, powerful religious and political entities sought to collaborate with the government in ways that often served their own interests while helping to subjugate or displace Indigenous populations.

During the 1880s, the U.S. government divided up the Native North American reservations between religious groups. For example, the Hopi were assigned to the Mennonites and later the Baptists. When my wife and I were living on the Hopi lands in Northern Arizona, we heard from the Mennonites that the Hopi had learned of the government’s plans. They researched the denominations and found that the Mennonites practiced a more peace-loving, pacifistic religion. The Hopi, meaning the “Peaceful People,” petitioned the government to assign the Mennonites to them. However, it didn’t turn out well, for in 1893, the Reverend H. R. Voth arrived and worked to destroy the Hopi Way and replace it with Mennonite Christianity.

In Jesus’ day, the Sadducees, Pharisees, and Herodians were three distinct groups with varying degrees of interaction with the Roman government. Each had its own religious and political views, and their relationships with the Roman authorities reflected their unique positions in Jewish society.

The Roman government used these different Jewish factions to maintain control over the people. The Sadducees, the wealthy priestly elite, colluded directly with the Romans to maintain their religious and political power. The Herodians supported Herod under Roman rule as a means of ensuring stability and political influence. The Pharisees, though less politically engaged, cooperated with the Romans when necessary to maintain their agenda. All three groups opposed Jesus to varying degrees, as His growing influence among the people threatened both their fragile relationship with Rome and their own positions of power.

The collaboration between the Sadducees, Pharisees, and Herodians and the Roman government in Jesus’ time has parallels to the roles played by Christian organizations in the colonial takeover of our Indigenous lands. In both contexts, religious institutions became intermediaries between a powerful empire and a marginalized population. By aligning themselves with colonial powers, these religious groups often facilitated the control and dispossession of those they claimed to serve. They participated in systems that benefited the ruling authorities at the expense of the people.

In both contexts, religious institutions became intermediaries between a powerful empire and a marginalized population. By aligning themselves with colonial powers, these religious groups often facilitated the control and dispossession of those they claimed to serve.

This darker picture of the context of Advent raises disturbing questions about the ongoing legacy of Christian institutions. They presented themselves, both in Canada and the US, as agents of spiritual guidance yet served as instruments of colonial control. Many of these institutions thought they were using the government to help them spread the Gospel, at least their version, but instead, they were duped by the government into giving religious underpinnings to colonial control.

So, where is the peace, love, joy, and hope in this story? It is found in unexpected places where Mystery is at work behind the scenes, bringing a new kind of light into the world’s darkness.

So, where is the peace, love, joy, and hope in this story? It is found in unexpected places where Mystery is at work behind the scenes, bringing a new kind of light into the world’s darkness.

When Bitter Tears (Mary), pregnant with this light, visited her once barren cousin Creator is My Promise (Elisabeth), the wife of Creator will Remember (Zechariah)—something unprecedented happened. The seeming barrenness of Creator’s promise was ready to give birth! The Great Spirit remembered his promise. Two seemingly powerless women were pregnant with a force that would change the world!

What we now call The Magnificat says it all. Here it is from the First Nations Version:

“From deep in my heart I dance with joy to honor the Great Spirit. Even though I am small and weak, he noticed me. Now I will be looked up to by all. The Mighty One has lifted me up! His name is sacred. He is the Great and Holy One.”

Her face seemed to shine as she continued.

“He shows kindness and pity to both children and elders who respect him. His strong arm has brought low the ones who think they are better than others. He counts coup with arrogant warrior chiefs but puts a headdress of honor on the ones with humble hearts.”

She smiled, looked up to the sky, and shouted for joy!

“He prepares a great feast for the ones who are hungry, but sends the fat ones home with empty bellies. He has been kind to the tribes of Wrestles with Creator (Israel) who walk in his ways, for he has remembered the ancient promises he made to our ancestors—to Father of Many Nations (Abraham) and his descendants.” Luke 1:46-55 FNV

Mary, filled with the Holy Spirit, prophesies about the power of this light. It will bring down the high and mighty colonial systems and the rich and powerful who support them. It will topple arrogant rulers, lift the humble of heart and bring freedom to all who suffer under these powers.

Mary, filled with the Holy Spirit, prophesies about the power of this light. It will bring down the high and mighty colonial systems and the rich and powerful who support them. It will topple arrogant rulers, lift the humble of heart and bring freedom to all who suffer under these powers.

This light is embodied in a human being named Creator Sets Free, also known as Jesus of Nazareth.

The Advent story reminds us of the darkness found in the beastly colonial powers, but it also offers the hope of a light that will shine brighter and brighter until the sun reaches midday.

Perhaps this Advent we can all become pregnant with the Light of the World and cooperate with the Great Spirit in exposing and undoing the darkness of colonialism and bring forth his light into our world.

Miigwech Bizandowiyeg (Thank you for listening)

Terry Wildman, of Ojibwe and Yaqui ancestry, is the Lead Translator and Project Manager of the First Nations Version. He serves as the Director of Spiritual Growth and Leadership Development for Native InterVarsity. He is also the author of Birth of the Chosen One, a children’s book based on the First Nations Version of the Bible. Terry and his wife, Darlene, live in Maricopa, Arizona, on the traditional lands of the Pima and Tohono O’odham.