NO CHRISTMAS WITHOUT SPIRITUAL PREPARATION, RECONCILIATION AND PEACE
The most fundamental spiritual reality of Advent is that there is no Christmas without spiritual preparation of our hearts and reconciliation or peace with God or our brothers and sisters. Hence, Advent is a season of grace that God gives us through His Church to prepare us spiritually for the birth of Jesus Christ. This birth is not in the celebrations, traditions, decorations or symbols of Christmas but our hearts. The befitting dwelling place of God in our lives.
Reconciliation is the focus of the celebration of the second Sunday of Advent. It is what leads us to a lasting peace with God, others and ourselves. However, reconciliation is both consolation and a challenge to our Christian life and practice. That is why we should strive to prepare ourselves for the coming of the Lord.
The second Sunday of Advent has the theme of peace through conversion, repentance, and renewal. We are encouraged to seek peace and reconciliation with God and our brothers and sisters at Christmas and beyond.
OUR THEME
The beauty, meaning and celebration of the Advent season and Christmastide revolves around the symbolic representation and expression of the Advent Wreath. First Sunday will see the theme of hope through the readings. This Sunday, there is the theme of peace through reconciliation with God, others and oneself in loving preparation for Christmas.
Therefore, the reconciliation that leads to everlasting peace and restoration is an essential theme of the Advent season and the scriptural readings of this second Sunday.
The central message is to prepare a pathway of grace and righteousness for the Salvation of God at hand. There is a need to straighten the curves and fill the valleys of our personal life. Equally, it is necessary to level the mountains and hills and smooth the rough places of sins. Especially the habitual sins that cling to us daily while we await Christ coming.
In all, the political and religious background of the biblical readings of the second Sunday of Advent today gives us a better clue to the message of our celebration.
FIRST READING: BARUCH 5:1-9
In the poetic reading of the prophet Baruch 5:1-9, we have assured the God of Israel was coming to restore all things anew. That is, God will dramatically change our mourning to rejoicing and misery to glory. However, with the coming of the Lord, there is a need for preparation.
According to the prophecy, every lofty mountain is made low and that the age-old depths and gorges be level ground. In this way, Israel may advance secure in the glory of God amidst fragrances of joy, light, mercy and justice to his redemption.
The prophecy is an anticipation of the Messianic Age. It is also the preparation of John the Baptist for the coming of Christ, the Messiah.
Hence, the exiled sons and daughters of Israel will return to their homeland on a level, smooth and direct path amidst joy, glory, righteous peace, light and mercy of God.
In other words, the God who gave them away to a foreign power in the first place because of their sins. He redeemed and brought them to complete our salvation through the promised Saviour.
PSALM 125
The response to Psalm 125 invites us to be thankful and joyful for what the Lord has done for us. The Lord has done great things for us. Let us be joyous.
It is the joyous song of ascent, sung by pilgrims, on their way to Jerusalem. We see those who had gone into exile weeping now returning rejoicing, carrying their sheaves.
It is a psalm of peace, joy, and mercy for the Lord to all who has gone through difficult times. The Lord saves them from bondage, sorrows, pains and tears. He restores them to the fullness of joy, laughter, gladness midst songs and praises of his marvellous deeds among them.
SECOND READING: PHILIPPIANS 1:3-6, 8-11
The Letter of Saint Paul to the Philippians acknowledges his confidence in the Advent glory working through those who believe in Christ. He who began a good work of salvation in us will continue to complete it until the day of His return.
So we are invited to live a life of purity and blamelessness for the day of Christ. That is when we fill our lives with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.
In word others, for the grace of God to bring to its completion our Christian faith, living, and witnessing. St. Paul urges us to cooperate with the faithfulness and righteousness of God in Christ Jesus. This will help us grow more in love, knowledge, and perception of God. It will produce fruit of righteousness in us.
In the view of Paul, unity, perseverance and witness to Christ and the Gospel is the centre of the Christian life.
We are invited to a life of joyful prayer and sharing in Christ Jesus. While through reconciliation, we will live a life of righteousness through Jesus Christ.
It is fundamentally important to know that the Letter to the Philippians is called the Epistle of Joy. It tells us that the Christian community of Philippi was the most Beloved community of St. Paul. He has a lovely remembrance and a heart of gratitude for his relationship with that community.
THE MARKS OF CHRISTIAN LIFE
The biblical passage talks about the marks of Christian life in Christ Jesus. First, there is Christian joy.
(ii) There is the joy that Jesus Christ is preached (Php.1:18).
(i) In Php.1:4, there is the joy of Christian prayer, the joy of bringing those we love to the mercy seat of God.
(iii) There is the joy of faith (Php.1:25). If Christianity does not make a man happy, it will not make him anything at all. Christianity is the faith of a happy heart and a shining face.
(iv) There is the joy of seeing Christians in fellowship together (Php.2:2). As the Psalmist sang (Ps.133:1)
(v) There is the joy of suffering for Christ (Php.2:17). To suffer for Christ is a privilege, for it is an opportunity to demonstrate beyond mistake where our loyalty lies.
(vi) There is the joy of news of the loved one (Php.2:28). Life is full of separations, and there is always joy when we receive a piece of good news that comes to us of those loved ones separated temporarily.
(vii) There is the joy of Christian hospitality (Php.2:29). Christianity is an open door of Christian love to share with all.
(viii) There is the joy of the man in Christ (Php.3:1; Php.4:1).
(ix) There is the joy of the man who has won one soul for Christ (Php.4:1). The Philippians are the joy and crown of Apostle Paul. It is a profound joy for him to bring Christ Jesus to them.
(x) There is the joy in a gift (Php.4:10). This joy does not lie so much in the gift itself. It is the spirit or disposition that we remember and realizes that someone cares. It is a joy of Advent that we could bring to others far oftener than we do.
Second, in Christianity, there is a Christian sacrifice. This comes with bearing witnesses to Christ and his gospel message. Paul sees the life of every Christian as a sacrifice ready to be offered to Jesus Christ.
Third, there is a Christian partnership. Christianity is never alone life. It is a communal life that requires the effort of all to collaborate and advance the kingdom of God.
(i)Christians are partners in grace. They are people who have a life of grace in God.
(ii) Christians are partners in the work of the gospel message of Christ. Christians do not only share a gift of faith and grace. They also share a task. And that task is the furtherance of the kingdom of God.
(iii) Christians are partners in suffering for the gospel message of Christ Jesus. Whenever the Christian is called upon to suffer for the sake of Christ and his gospel message. He must find strength and comfort in the memory that he is one of a great fellowship. Those who in every age, generation and land have suffered for Christ rather than deny their faith.
(iv) Christians are partners with Christ. The Christian is a partner in the love of Christ.
Finally, there is Christian progress and goal. It was the prayer of Paul for the Christians of Philippi to grow in their love every day (Php.1:9-10).
(i) Christian spirituality is a growth in love towards God and others. A love that was not merely a sentimental thing. Rather one that grows in knowledge and sensitive perception. It will enable them to distinguish between right and wrong.
(ii) Love then makes the Christian pure. In the sense that his character is freed and cleansed of all evil.
(iii) The Christian life is not only pure. He does not cause others to stumble since he is faultless or blameless in his Christ-like lifestyle.
(iv) Ultimately, Paul sets the Christian aim or goal. That is, the Christian goodness of love, purity, and blamelessness must be a life that gives glory and praise to God.
THE GOSPEL: LUKE 3: 1-6
The Evangelist Luke in the gospel text presents us the historicity of the first coming of Christ. This context of history has both political and religious undertones.
Politically, Luke presents us a chronological timeframe of Roman and Jewish hegemonies alongside the emergence of John the Baptist and Christ.
First, Luke began by presenting us the reign of Tiberius Caesar, who was the successor of Emperor Augustus Caesar. Therefore, it makes Tiberius the second of the Roman emperors. As early as A.D. 11 or 12, Augustus had made him his colleague in the imperial power. However, he did not become sole emperor until A.D. 14.
The fifteenth year of his reign would therefore be A.D. 28-29. Luke begins by setting the emergence of John against the world and Roman Empire backgrounds.
THE KINGDOM OF PALESTINE
Second, Luke gives us three historical dates which we can connect to the political organization of Palestine. The title tetrarch means governor of a fourth part.
In such provinces as Thessaly and Galatia, they were divided into four sections or areas. The governor of each part was known as a tetrarch. Later the word tetrarch was widened in its meaning and usage. It came to mean the governor of any part of the region.
It is known that Herod the Great died in 4 B.C. after the reign of about forty years. He divided his kingdom between three of his sons, and in the first instance, the Romans approved the decision.
(a) To his son, King Herod Antipas was left Galilee and Peraea. He reigned from 4 B.C. to A.D. 39. From the perspective of history, Jesus did not only live in the reign of Herod Antipas. He has his ministry in Galilee, the dominion of Herod.
(b) To Herod Philip were left Ituraea and Trachonitis. He reigned from 4 B.C. to A.D. 33. Caesarea Philippi was called after him and was built by him.
(c) To Archelaus was left Judaea, Samaria and Edom. He was a thoroughly wicked king. As a result, the Jews petitioned Rome for his removal. Indeed, Rome intervened due to the continual uprising and troubles in Judaea.
Therefore, a Roman procurator or governor was installed instead of the Jewish hegemony. That is how the Romans came directly to rule Judaea under Pontius Pilate. He was in power from A.D. 25 until A.D. 37, was the Roman governor.
Again, in the first sentence of the gospel text of today. Luke gives us a panoramic view of the division of the kingdom of Palestine. It is a kingdom that once belonged to Herod the Great. However, of Lysanias, there was practically nothing about it.
RELIGIOUS SCENE OF THE TIME OF JOHN THE BAPTIST AND JESUS CHRIST
Having dealt with the world situation and the Palestinian political situation. Luke turns to the religious context and dates John emerges as being in the era of the priesthood of Annas and Caiaphas.
Historically, there were never at the same time two high-priests of the Jewish Temple in Jerusalem. What then does Luke mean by giving these two names?
The high priest was also the civil and religious head of the Jewish community. In the old days, the office of a high-priest was hereditary. And it was also for life.
However, with the coming of the Romans, the office was the object of all kinds of intrigue. The result was that between 37 B.C. and A.D. 26, there were no fewer than twenty-eight different high-priests.
Now Annas was high-priest from A.D. 7 until A.D. 14. When he was out of office. He was succeeded by no fewer than four of his sons and Caiaphas his son-in-law. Although Caiaphas was the reigning high priest, Annas was the power behind the priestly throne.
That is why Jesus was brought first to Annas after his arrest (Jn.18:13). Although, at that time, he was not in the office. Luke associates his name with Caiaphas because, although Caiaphas was the actual high-priest, Annas was still the most influential priestly figure in the land.
PREPARE THE WAY OF THE LORD
Luke.3:4-6 is a quotation from the prophecy of Isaiah 40:3-5. A passage when a king proposed to tour a part of his dominions in the ancient Middle East. Usually, he sent a courier before him to tell the people to prepare the roads.
In the same way, John is regarded as the courier of the Messiah-King. The true king of Israel is coming to liberate his people. Figuratively, the road with its valleys, hills, curves and rough edges is not the physical one.
Hence, the preparation on which John insisted was a preparation of heart and life. Christ the king and Saviour is coming. John the Baptist, the forerunner of the Messiah, encourages the people who await his coming to mend their lives and hearts to receive him.
It is a calling and invitation to every one of us as a duty to make our lives and hearts a fitting place for Christ the King.
THE MISSION OF JOHN THE BAPTIST
John the Baptist proclaims a baptism of repentance amid the political tumour and religious burdensome of his time. He for the forgiveness of sin. For him, the only way to live and experience the Messianic manifestation is through personal renewal. This is also our preparation for the Advent of Christ coming into our lives and hearts.
In other words, the Gospel text of Luke 3:1-6 invites us to the singular mission of John the Baptist. His mission is to prepare Israel for an encounter with the expected Messiah. This is a concrete historical moment of the grace or favour of God.
THE RADICAL INVITATION TO CONVERSION
The invitation is to prepare the way of the Lord, make straight his paths. Every valley shall be filled, and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.
The figure and personality of John the Baptist in the desert preaching repentance of sins is not just a radical approach to a fundamental demand of the Gospel: the Goodnews.
It is also a radical invitation for us to respond radically to a new and a radical change of hearts and lives.
WHAT IS THE SYMBOLIC MEANING OF MOUNTAINS, HILLS, VALLEYS, ROUGH AND WINDING ROADS.
Fundamentally, the preparation of the way or path of the Lord is a radical call to a radical change of minds, hearts, mentality and ways of doing, seeing and thinking. It is an inside out transformation of every aspect of our lives.
(a) We are a challenge to prepare a highway in their hearts for the Messiah to come in.
(b) By levelling the mountains and hills of pride or the sins of ego, self-importance obstructs our true conversion.
(c There is also the challenge to fill up the valleys of unforgiving, impurity, injustice and neglect. In the same manner, the filling up the valley of our failures with the grace of God.
(d) We must also straighten the crooked paths of religious indifference, hypocrisy and watered-down of moral truths and values. By letting the grace of this time of Advent and the Gospel message penetrate our hearts.
(e)We are to equally smoothen out the rough edges of hardness, lack of empathy and insensitive to the plights and needs of others. The roughness or ruggedness of wickedness or evil denies us the grace, mercy and peace of the Lord from our lives.
FUNDAMENTAL QUESTIONS
How conscious are you of your spiritual preparation for the coming of Christ at Christmas?
What are the mountains, hills, valleys, crooked or rough edges of sins in your life that must mend before Christ comes?
Do you see Advent as a season of repentance, reconciliation and renewal to augment the grace, mercy and peace of God in your life?
Today, John the Baptist reechoes prophecy of Isaiah and invites us to repentance and forgiveness. While at the time, we are a call to bear witness to the Christ who is to come.
The theme of peace and mercy on this second Sunday of Advent challenges us to get ready for Christ coming by repenting of our sins and renewing our lives through the grace of the birth of Christ.
OUR PRAYER
Lord Jesus Christ come to us amidst our horrifying experience of the pandemic, abject poverty of grace and needs, terrorism, racism, wars, conflicts, hate crimes, discriminations, divisions, hatred, and abuses of all forms that shake our faith, inner peace and tranquillity. May your grace help us to straighten, level, fill and smooth, the crooked paths, rough edges, potholes and galloping areas of our lifestyle that hinder the grace and redemption of Christ from reaching us. May our human struggle through genuine reconciliation with God, our brothers and sisters and with ourselves brings us everlasting peace. Amen! Maranatha! Come, Lord Jesus!
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