I’m preaching a three-part series looking at the symbolic meanings of the traditional colors of Mardi Gras. I’ll be posting blog versions here, so check back for parts two and three.
Mardi Gras season, the time of Carnival coinciding with Epiphany, is permanently ingrained in the history of the Gulf Coast. French explorer Pierre Le Moyne d’Iberville upon landing inside the mouth of the Mississippi River and consulting the calendar named his arrival point Point du Mardi Gras. Soon after nearby Mobile was founded in what would be Alabama and played host in 1703 to the first organized Mardi Gras in the future United States (deal with it, Louisiana!). The very first Mardi Gras parade occurred soon after in 1711, also in Mobile. I’m not sure there was enough Mobile to parade through just yet, but they did it nonetheless. According to tradition, the famous colors of Mardi Gras were selected in 1872 by the Krewe of Rex. After Rex’s 1892 festivities specified the symbolic meanings of purple for justice, green for faith, and gold for power as the theme in 1892, the attributions just stuck. This week we’ll be looking at justice.
God has a strong opinion on matters of justice. Justice is at the core of God’s identity and plan for redeeming Creation, yet we neglect it so easily. All of human history, even God’s physical nation, has struggled with maintaining justice. In Isaiah 58 God confronts a people ready to fast to get what they want but wholly unprepared to reach for what God desires:
“Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe them,
and not to turn away from your own flesh and blood?”
The ancient Greeks gave us the tragedy of Oedipus Rex. The play opens with the assembled priests coming to Oedipus, deeply troubled by the plagues ravaging Thebes. Based on their anxiety they had presumably been doing their jobs as priests to follow worship rituals on behalf of the people and yet were met with a curse. The plagues [spoiler alert!] we later learn were caused by Oedipus’ acts of murder and incest though he was blind to his guilt at the time. It seems even the ancient Greeks, apart from Yahweh of the Jews, understood the dangers of devotion ruined by injustice, the same concept with which Israel is confronted in Isaiah 58. It is from the Greeks and their plays, after all, from which we receive the word hypocrite, the charge Jesus places on the Pharisees for tithing spices yet forgetting the justice and mercy at the center of the Law.
Mardi Gras and Lent are inextricably linked, as for centuries Christians have reveled in then fasted from pleasure and indulgence in preparation for Easter. Though the fasting in Isaiah 58 isn’t aimed at Easter specifically, similar themes of self-denial and preparation are always present in the spiritual disciplines. So how is that God can talk about denying ourselves injustice as a fast? Injustice is always tied to someone else’s benefit. Often this benefit is something that doesn’t sound so bad. Financial stability. Commodities. Ambition. Comfort. Safety. But when these things come at the cost of someone else, they become idols under which our fellow humans are crushed. The benefits reaped are extra indulgences to deny ourselves in order to follow God more deeply. We have enormous privileges as Westerners. Note that we’re sharing this blog together using a computer or smart device and we’re educated enough to read it. These privileges can be so large as to let us turn away from seeing injustice like avoiding eye contact with a homeless person, but that doesn’t change reality. We, blinded from our own guilt like Israel and Oedipus, can hide in our comforts and empty devotion while wondering why our world burns. Or we can give up injustice for Lent and for always, constantly preparing ourselves for Easter. Only then will our light will break forth like the dawn.