For the second Sunday of Advent (Year C), three images are given to us: the Church in eschatological raiments of glory (Baruch), the Church living in hope for the Day of Christ (Paul) and the Church, type of the Baptist, which proclaims the coming “salvation of God”. The liturgical readings bring out an atmosphere of joy (Baruch) of expectation (Luke) and of a longing that is filled with hope (Paul). The responsorial psalm itself invites to rejoicing (Psalm 126:3), to hope (Psalm 126:4) and expectation (Psalm 126:1-2)
Relevant Articles
- (Luke 3:1-6)The Word of God Came in the Desert
- Historical and Cultural Backgrounder by John J. Pilch
- (Philippians 1:3-11) Empowered for the Day of Christ Jesus
- Gregory the Great on Luke 3:1-6
- Scriptures In Depth: 3rd Sunday of Advent C by Reginald Fuller
Guide to the Reading of the Gospel
Luke 3:1 continues the thread of the narrative about John the Baptist from Luke 1:80.
- Review what Zacchariah says about his son in Luke 1:76-79 and see how these are fulfilled in the appearing of the Baptist in the regions of the Jordan.
- In Luke 3:1, the evangelist describes the historical parameters of the moment the word of God came to the Baptist in the desert. Note the names he mentions and the places where these are associated.
- In contrast with Matthew and Mark, Luke quotes the prophecy of Isaiah 40:3-5. He includes Isaiah 40:4 about the way that is straightened out for one that arrives. The way is a theme in Luke. He also includes Isaiah 40:5 about the “salvation” (LXX) that all flesh will see. The Greek “soterion” in Hebrew is “yeshua” salvation. “Yeshua” is the Hebrew equivalent of Jesus’ name. Thus, one can read “and all flesh shall see the Jesus of God”
Comparing the readings
When John the Baptist began to preach in the desert of Judeah, people began to feel the nearness of the Day of the Lord. What the Baptist was for his generation, the Church should also be now, as she proclaims the Coming of the Lord. Baruch announces a day of rejoicing for Jerusalem who now must change her mourning garments into something more festive. He also announces a change of name — something that expresses what she is to the Lord. Paul on the other hand expresses his gratitude for what God continues to do for the Philippians, the Macedonian community that has united itself to him and his ministry. In speaking of the Philippians the way he does, Paul also tells us the status of the Church as it awaits the Day of Christ Jesus.
Suggestions for the Lesson
During the season of Advent, we make our own the longing of the Baptist for the Coming Lord. But we also make our own the longing of Paul to see the Philippians stand on the Day of Christ as his joy and crown. We long not only for the establishment of God’s reign, but also for the revelation of the sons of God. The event of the Lord’s Parousia is an event of the Total Christ: the full revelation of the glory of Christ, Head and Body. It is a moment not only of communion but also of salvation and vindication. It is therefore a moment of joy. In the season of Advent, we already have a foretaste of that joy, the “joy of faith” as Paul refers to it. And faith already possesses the substance of things hoped for (cf. Hebrews 11:1)
Faith gives life a new basis, a new foundation on which we can stand, one which relativizes the habitual foundation, the reliability of material income. A new freedom is created with regard to this habitual foundation of life, which only appears to be capable of providing support, although this is obviously not to deny its normal meaning. This new freedom, the awareness of the new “substance” which we have been given, is revealed not only in martyrdom, in which people resist the overbearing power of ideology and its political organs and, by their death, renew the world. Above all, it is seen in the great acts of renunciation, from the monks of ancient times to Saint Francis of Assisi and those of our contemporaries who enter modern religious Institutes and movements and leave everything for love of Christ, so as to bring to men and women the faith and love of Christ, and to help those who are suffering in body and spirit. In their case, the new “substance” has proved to be a genuine “substance”; from the hope of these people who have been touched by Christ, hope has arisen for others who were living in darkness and without hope. In their case, it has been demonstrated that this new life truly possesses and is “substance” that calls forth life for others. For us who contemplate these figures, their way of acting and living is de facto a “proof” that the things to come, the promise of Christ, are not only a reality that we await, but a real presence: he is truly the “philosopher” and the “shepherd” who shows us what life is and where it is to be found. (Spe salvi,
These ideas should give us materials for presenting the season of Advent as
- a time for renewed commitment to prayer and the meditation on the Scriptures
- a time for renouncing even something good so as to train ourselves to focus on the Supreme Good which is God Himself;
- a time for training ourselves in concrete acts of participation in the work of the local Church
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