By Fr Francis Gonsalves, SJ –
Second Sunday of Advent – Cycle C
Bar 5:1-9; Phil 1:3-6, 8-11; Lk 3:1-6.
― All flesh shall see the salvation of God‖ (Lk)
Three Scriptural Signposts:
1. The Book of Baruch—who was a friend and secretary of Jeremiah—contains views, feelings and teachings of both, Jeremiah and Baruch. Both lived in a time of darkness and death, having witnessed the destruction of Jerusalem by Nebuchadnezzar and the inhabitants of Jerusalem and Judah being taken captive to Babylon. Amidst this state of sadness and darkness, Baruch foretells redemption and points out to a bright future, pregnant with hope and promise. His words engender eager expectation among the exiled Israelites. The language is poetic and tinged with promise: “Jerusalem, take off your dress of sorrow and distress … Arise Jerusalem, stand on the heights and turn your eyes to the east … God will guide Israel in joy by the light of his glory.”
2. Baruch is pointing out to a hopeful future to one elect people, the Israelites, in one holy city, Jerusalem, which means “city of peace”. God will call Jerusalem “peace of righteousness and glory of godliness”. At present, the city is totally destroyed and in ruins, but there is reason to rejoice because God‘s salvation is at hand. The “children gathered from the west and east” are citizens of the New Jerusalem, which will no longer be exclusive but embrace everyone “carried in glory, as on a royal throne.” The reference to ‘glory’ and ‘royal throne’ is indicative of the people being regarded as sons and daughters of God, thereby, as their being princes and princesses. All this has nothing to do with their merit, for they have sinned against God and neighbour. Hence, “mercy and righteousness come from him”; i.e. God. The passage has a very positive tone despite being addressed to a people in shame and a city in shambles.
3. The passage from the Gospel according to Luke is another pointer to a specific sociotemporal, historical period, namely, the year 28/29 AD, in the fifteenth year of the reign of Roman Emperor, Tiberius Caesar. Although there is supposed to be only one High Priest officiating as Head of the temple, we have two names—Annas and Caiphas. In actual fact, Caiphas was the High Priest but Annas, his father-in-law, was influential in sociopolitical and religious affairs.
In the midst of a complex mixture of forces, both, good and evil, liberative and oppressive, John begins his ministry of calling people to repentance. The washing in the Jordan is symbolic of an inner cleansing. When a king visited any area, the surroundings were cleaned and all the rough roads were levelled so as to facilitate the smooth movement of the royal visitor’s caravans, camels and horses. John’s call to ―prepare the way of the Lord, make his paths straight” echoes the First Testament’s prophets predictions of the Messiah.
John the Baptist is central to Advent for two reasons: (a) John calls for repentance and (b) he is what one might call a ‘pointer’ who points out to The Christ. John is the last prophet of Old Testament salvation. Henceforth, after his ‘pointing out’ is accomplished, Jesus will increase and he will decrease (Jn 3:30), ushering in the salvation of the New Testament, the New Jerusalem.
The responsorial psalm (125) echoes the same sentiments of the first reading and is a fitting response to it: “What marvels the Lord worked for us! Indeed, we were glad.” There is an intermingling of the streams of joy and sorrow, laughter and tears as the Lord will lead the exiled people back like harvesters who “come back, full of song, carrying their sheaves.”
Possible Link in the 2nd Reading:
In the second reading, Paul writes to his beloved Christians of Philippi, while he was probably still in prison, commending them for helping “to spread the Good News from the day you first heard it right up to the present.” Paul rejoices that they are living good Christ-like lives and wants them to grow in: (a) deeper knowledge of God, (b) love for each other, and (c) discernment of what is best for them. By so doing, Paul believes that they too, like Baruch, Jeremiah, Isaiah and John the Baptist, will point out to Christ‘s coming – in final glory.
Pope Francis preaches on John the Baptist:
“John the Baptist knew that his gift for speaking, preaching, moving people‘s hearts and attracting a crowd had a purpose that had nothing to do with him and everything to do with Jesus. He is a model for evangelizing. He demonstrates that a Christian does not proclaim himself or herself, but another, and prepares the way for another: the Lord! Like John, a Christian must know how to discern and must discern the truth from that which seems to be true, but isn‘t. Finally, a Christian knows how to diminish so that the Lord increases in the hearts and souls of others.”
Points for Reflection:
Let us focus on some points: (a) repentance, and (b) ‘pointing out’ to Jesus. In their own way, prophets Baruch and John cry out in the words of Isaiah (40:3-5): “winding ways will be straightened and rough roads made smooth!” This is a call for each of us to give up our wily ways and tread the straight and narrow path. It is a call to smoothen the rough edges and tune our antennae to God’s Spirit. Repentance is metanoia – a ‘turning from’ evil and a ‘turning to’ good. Am I, and are we, ready for this kind of repentance and reparation?
Baruch, Paul and Baptizer John are all ‘pointers’ to God’s salvation. Jesus will be another pointer to Abba and God’s Kingdom. Am I a pointer, too? Do my words, works and worship point out to God who comes constantly in various forms? The Gospel ends with: “All flesh shall see the salvation of God.’ “All flesh” refers to the whole human family. Luke’s Gospel message is much more universal than that of Mark or Matthew.
If the whole human family is to experience God‘s salvation, then this salvation must first be a concrete experience in my own life. Next, this salvation must be visible and tangible, even if partly, in the here-and-now.
When a Guru pointed to the moon, some disciples saw only his finger. Let us not be like them! May our lives constantly be pointers to Christ and sacraments of God‘s Spirit in our world, today.
Fr. Francis Gonsalves is a Gujarat Jesuit, former Principal of Vidyajyoti College, Delhi, and currently Dean of Theology at Jnana-Deepa Vidyapeeth, Pune. He is also the Executive Secretary of the CCBI Commission for Theology and Doctrine. He has authored many books and articles and is a columnist with The Asian Age and The Deccan Chronicle national dailies.