This morning we explore the tradition of faith known as the holiness tradition. In my reading so far, this tradition has a lot of appeal for me, perhaps because of its practical, down-to-earth nature. We'll explore the tradition through the lens of this morning's gospel text from Luke, that I'll read as we go along.

The gospel opens with the crowds…crowds so often set the scene for what will unfold in the gospel stories: "John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire." The crowds have come to John for assurance or perhaps reassurance that they don't have to worry about the wrath to come. On paper it looks as if they are truly seeking the change that John has been preaching. But John is harsh with them, calling them vipers…telling them they can't rest on their ancestry…on any credentials they might bring. None of that is insurance against the wrath to come. Writing in the Christian Century, United Methodist bishop, William Willimon writes: But John will have none of this. He knows that when one is faced with so great and different a kingdom as this, one must repent. One must turn around, through deeds as costly, specific and particular as sharing clothing and food. Unfortunately, we have psychologized the gospel, turned it into a feeling, transformed the Kingdom of God into a mood. We have deluded ourselves into thinking that the Messiah whom we await is the great cosmic affirmer of everything we hold dear and of all our illusions." (Christian Century, December 8, 1982, p. 1246)

Understandably the crowds are dismayed. They have come to John thinking they are safe, they really just wanted confirmation of what they thought they already knew. The gospel records their groaning in the form of a question: "And the crowds asked him, "What then should we do?" John's response I believe calls them to plant themselves in the stream of holiness: "In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" He said to them, "Collect no more than the amount prescribed for you." Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages....so, with many other exhortations, he proclaimed the good news to the people."

Before we talk about a working definition of the holiness tradition, maybe we should talk about what it is not. Being labeled as "holy," doesn't always mean a compliment. We talk about holier than thou people as those who walk around judging people, much like the religious authorities of John's day. Holy people are thought to be out of touch with reality. I'd like to describe the holiness tradition as anything but being judgmental, and out of touch. Catholic theolgian, Hans Kung describes the Holiness tradition in this way: "We are to preach metanoia. (complete turning around from self to God.) We must entice people from the world to God. We are not to shut ourselves off from the world in a spirit of asceticism, but to live in the everyday world inspired by the radical obedience that is demanded by the love of God. The Church must be reformed again and again, converted again and again in each day in order that it may fulfill its task." (Christian Century, December 8, 1982, p. 1246) In the book we are following, "Streams of Living Water," Richard Foster describes the tradition quite simply as: "The holiness tradition is simply a life that works, it is the ability to do what needs to be done when it needs to be done, it is a person that is able to respond appropriately to the demands of life. It asks us to answer the question, what then shall we do." It is also found for me in the tongue-in cheek revision of the oft told definition of optimists and pessimists: It is often said that the pessimist sees the glass as half empty, while the optimist sees the same glass as half full....the line that is often left out is the following: either way, the realist knows that someone will still have to wash the glass.

The holiness tradition calls us to be planted firmly in the midst of the reality and be the dishwashers of the world–we are called "to do the right thing." John is very concrete with the crowds–give your coats, feed someone who is hungry, don't use your position to get more than you should. Jesus described the holiness tradition in the Sermon on the Mount–which has much to say about how we are to live in the world. Foster describes the holiness tradition as having the goal of developing ourselves to the "ever deepening formation of the inner personality so as to reflect the glory and goodness of God–"to get heaven into us!" (pp 85 ff) His down-to-earth advice for practicing the holiness tradition is delightful: train for it–like an athlete trains; invite others to travel with you–find spiritual companions for your journey; and finally, when you stumble and fall–get up again. (pp85 ff)

Today, on this third Sunday of Advent we are called to go to the world as the "dishwashers"–doing what is needed as we reflect the glory of God by our actions. We stand in the tradition of John who challenged the crowds to turn their lives around and then put that change into action We follow the example of Joseph, the person lifted up in this morning's children's time as the star of this tradition. When confronted by the unexpected news of his betrothed's pregnancy, Joseph knew what to do. From the first he went against he prevailing view that would have brought Mary public humiliation and quite possibly death. I sometimes wonder what people thought of him, how they must have pointed fingers at him; mocked him behind his back for being so foolish as to take a tainted woman as his wife. But the gospels record only Joseph's actions–his taking Mary and sheltering and protecting her through the Bethlehem journey; the flight into Egypt–they are a testament to his standing in the stream of the holiness tradition.

In all that we do, we go forth to follow the One who embodies perfect holiness. In the living of Jesus Christ we find our example–the One who was able to live a life so reflective of God's glory and goodness that it was too much for the world to bear. May your actions be a reflection of the God we follow–pure and holy–as we return next week to celebrate the baby's cry that again and again splits the night, offering to all the world the way to love and life itself.