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FIRST SUNDAY OF ADVENT

Fernando Armellini - Sat, Nov 26th 2022

A JUDGMENT THAT SAVES

“Fear the judgment of God!” Some preachers still use threats to discourage us from evil, but it is becoming less and less effective. The image of God as a judge is present in the Gospel, especially that of Matthew, in which it appears on almost every page. So, what’s the point? The showdown is too far away and too uncertain about having an impact on today’s choices. More importantly, this final judgment of a forensic type pronounced by God at the end of life will no longer be of help to anyone. At that point, it will be impossible for anyone to make up for the lost or badly used time.

We are interested in another judgment of God: the one he utters in the present. Faced with the choice that we are all called to make, we listen to many judgments: those of friends, advertising, fashion, vanity, jealousy, pride, and modernistic moralist relativities, among others. There is also the judgment of God—in fact, the only one that shows the way of life and the only one that will prove to be valid at the end—but this is often too weak, muted, and overwhelmed by other judgments.

To keep watch means being able to discern and grasp this judgment that comes in the most unexpected ways and times.

To internalize the message, we repeat: “Make me follow, O Lord, your judgments.”

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First Reading: Isaiah 2:1-5

This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. In days to come, the mountain of the Lord’s house shall be established as the highestmountain and raised above the hills. All nations shall stream toward it; many peoples shall come and say: “Come, let us climb the Lord’s mountain, to the house of the God of Jacob, that he may instruct us in his ways, and we may walk in his paths.” For from Zion shall go forth instruction, and the word of the Lord from Jerusalem. He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. O house of Jacob, come, let us walk in the light of the Lord! —The Word of the Lord.

 At least once a year, the Israelites had to go to the temple in Jerusalem to participate in feasts and offer sacrifices to fulfill their vows. Isaiah—the prophet born and raised in the aristocratic and cultured ambient of the capital—observed every day groups of pilgrims climbing the mountain of the Lord “amidst shouts of joy and thanksgiving, among the feasting throng” (Ps 42:5). It is a moving spectacle that aroused in his sensitive soul dreams, expectations and hopes that he expresses magnificently in his poem, today’s First Reading.

Times are tough; the situation is dramatic for the small kingdom of Judah, which is under attack from a coalition of peoples who want to engage in a rash war against the Assyrians. The enemy army is approaching, and the heart of King Ahaz and his people began to shake like the trees of the forest buffeted in the wind (Is 7:2).

Everyone is stunned; only Isaiah keeps his cool and calls for trust in God. Jerusalem will not be conquered—he assures—then, enraptured as in ecstasy, and with his eyes fixed on the distant future, he delivers his oracle. Here—he says—I see the mountain of the house of the Lord rise; it becomes the highest point of the earth. I see a vast crowd of pilgrims from every people, tribe, language, and nation (v. 2) going to the sanctuary. It does not go to offer sacrifice, burnt offerings and incense, but to hear the word of the Lord. It wants to learn “his ways” (v. 3).

The result of this approach to the mountain of the house of the Lord is peace, described in striking images (v. 4). The instruments of death—swords and spears—are transformed into means of production, into plowshares and pruning hooks. The people destroy their weapons and put an end to wars. It is the hope of universal disarmament. It is the kingdom of justice and God’s blessings.

Similar messages—at least in appearance—have already been pronounced. There are countless inscriptions found on stelae and literary texts that celebrate the glorious deeds of the pharaohs and the rulers of the ancient Middle East, all announcing peace. The enthronement of the new king was always hailed as the beginning of the golden era. In an almost messianic language, a song of Ramses IV proclaims: ‘Those who hunger have been satisfied and are happy; those who were naked are clothed in fine linen; those who were in prison were set free; those who were fighting in this country were reconciled.’

Yet, when he proclaimed himself a peacemaker in the world, the pharaoh ceremonially threw an arrow toward each of the four cardinal points. It was a gesture with which he intended to terrorize anyone who had planned to attack his country. He promised peace but continued to believe it to be possible only with the threat of force, with the ostentation of the power of weapons.

Isaiah announces a different kind of peace, not based on trickery or human calculation, but on the unity of all peoples—convened in the city of peace—to the word of the Lord. This word changes hearts. The people who welcome it cease to build Babel and forever renounce aggression and the use of arms.

Christians had seen this prophecy fulfilled when, in Jesus, peace appeared in the world. He is our peace; he came to preach peace, peace to those far off, and peace to those who were near (Eph 2:14-17). Since the early centuries, the Jews have denied this interpretation. They said Jesus of Nazareth cannot be the Messiah, the peacemaker announced by the prophet because the new world had not yet appeared. Perhaps! The objection is serious, but it stems from a misunderstanding. The Kingdom of God, the universal peace, is not established miraculously without the cooperation of people. It develops slowly, like a small seed that takes years to become a large tree.

The last days spoken of by the prophet (v. 2) have already started; its promises began to be fulfilled with Christmas. The Fathers of the Church of the first century were well aware of this. ‘The other men continue to appeal to the sword, but we are a people that refuse to learn the art of war: through Jesus, we have become the children of peace” (Origen, Against Celsius v. 33).

Justin replied to the rabbi Trypho: ‘Although we were well experienced in terms of war, of murder and all kinds of evil, over all the earth we have transformed our instruments of war: the swords into plowshares, and the spears into pruning hooks, and now we build the fear of God, justice, humanity, faith, and hope, the hope that comes from the Father’(Justin, Dialogue with Trypho, 110, 2-3). Irenaeus was even more explicit: ‘We no longer want to fight, but if someone hits us, we turn the other cheek. If all this happens, then the prophets have not spoken of anyone other than the one who has created all these things: Jesus of Nazareth, our Lord (Irenaeus, Adv. Haer, IV, 34, 4).

The world of peace will indeed be established, but its construction will be more rapid when humanity's choice to turn to Christ is more decisive.

Second Reading: Romans 13:11-14

Brothers and sisters: You know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed; the night is advanced, the day is at hand. Let us then throw off the works of darkness and put on the armor of light; let us conduct ourselves properly as in the day, not in orgies and drunkenness, not in promiscuity and lust, not in rivalry and jealousy. But put on the Lord Jesus Christ, and make no provision for the desires of the flesh. —The Word of the Lord. 

To describe the life of Christians, Paul draws on biblical images of light and darkness. He says that before baptism, they walked in the darkness of the night and accomplished what we are ashamed to do in the light of the sun: drunkenness, revelry, immorality, and causing strife. They are actions that cloud the mind, harden the heart, and prevent us from grasping God’s judgments on the reality of this world. After Baptism, they abandoned them and entered the realm of light; they were stripped of old clothes and put on something new: Christ. In them, today, it is possible to contemplate the work, the look, the words, and the smile of the Master, because they are wrapped like a mantle in the person of Jesus.

Paul, however, observes that darkness, even among Christians, is not yet over: he is aware that a somber night still weighs on the world. Wars, revenge, and envy continue, but he does not let despair take over him, as often happens to us. His words are an invitation to hope: the night is already advanced; in fact, it is about to end, a new day is back to dawn, and a new humanity is about to begin. What confidence Paul shows even after 30 years of Christianity!

Today problems exist and are dramatic. We are warned that the world is moving towards ecological and demographic disasters and a loss of values. It is true, but it is not possible to see only darkness and look pessimistically toward the future after 2,000 years of Christianity. Qohelet already warned: One who says that the former days were better than the present is not wise (Ecl 7:10).

If we had the apostle's perspective, if we believed, like him, in the presence of the Spirit, we would notice, even in the darkest moments, the bright signs of the new world that have started.

Gospel: Matthew 24:37-44

Jesus said to his disciples: “As it was in the days of Noah, so it will be at the coming of the Son of Man. In those days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. They did not know until the flood came and carried them all away. So will it be also at the coming of the Son of Man. Two men will be out in the field; one will be taken, and one will be left. Two women will be grinding at the mill; one will be taken, and one will be left. Therefore, stay awake! For you do not know on which day your Lord will come. Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.” —The Gospel of the Lord.

The language used in this Gospel passage can lead to extravagant interpretations (or even rants) about the end of the world and the punishment of God. It can also be reduced to the invitation to be always ready because death can come suddenly and take us unprepared. These interpretations stem from a lack of understanding of the apocalyptic literary genre widely used at the time of Jesus but are quite alien to our mentality and culture.

One principle we should always keep in mind: The Gospel is, by its nature, good news, the message of joy and hope. We can be sure that whoever uses it to instill fear and create anxiety is misusing it in a way far from the true meaning of the text.

In today’s passage, the real tones are ominous: cataclysm, destruction, and danger of death. The language is deliberately harsh and biting; the images are those of punitive judgment because Jesus wants to warn against the grave risk of losing the opportunity of salvation that the Lord offers. Negligence, ignorance, lack of attention to the signs of the times, and spiritual insensitivity lead to catastrophe. Whoever loses sight of the realities of this world and becomes absorbed in business, lives in slumber, and, blunted by the pursuit of pleasure, undergoes a dramatic awakening.

But what are these images? We recall the context in which the passage is set. One day the disciples invite the Master to admire the magnificent building of the temple. Instead of sharing their justifiable pride, Jesus surprises them with a prophecy: “You see all these things? I assure you, not a stone will be left upon another here. All will be torn down” (Mt 24:2). A Jerusalem that refuses to be converted is decreeing its own downfall. Amazed, the disciples ask him two questions: when will this happen, and the warning signs? (Mt 24:3). Instead of satisfying their curiosity, Jesus responds by introducing a teaching that is valid for people of all times: it is necessary to remain vigilant. To better clarify, he cites three examples:

The first is taken from a story from the Old Testament (Gen 6−9). In the days of Noah, there were two categories of people: some thought only of eating, drinking, and making merry. They were unprepared, and they perished. Others were vigilant, attentive to what might happen. They realized that the flood was approaching; they were saved and began a new humanity (vv. 37-39).

As the flood came suddenly—Jesus says—the ruin of Jerusalem will come suddenly. As in the days of Noah, many died, so also the Jews, who will not recognize him as God’s messenger and not listen to his word, will perish in the catastrophe of the city. Those who have their eyes and hearts open to recognize and accept his message will be saved and give birth to new people.

The second is inspired by men's and women's daily activities, working in the fields and preparing flour to make bread (vv. 40-41). Just as they live in more ordinary and banal situations, some are attentive and behave as wise people, seeing the Lord who comes. Others are distracted, careless, and negligent, and lay the foundations of their ruin. The deeds they do look identical: they engage in work, earn a living, eat, drink, and marry. But how they do it is radically different. Some are careful, led by God’s light, and are taken or saved. Others are overwhelmed by the cares of this world. They do not keep in mind the judgments of God. They ‘are left,’ meaning that they are not involved in the new reality of God’s Kingdom.

The decision to be taken is urgent and dramatic; it comes down to choosing between life and death, which is why Jesus insists: “Keep watch because you do not know on what day your Lord will come” (v. 42). It is worth repeating: Jesus is not coming to have a showdown at the end of our lives. He comes today with his saving judgment.

The third example is even more explicit: the thief will not warn you before he arrives, which is why the owner cannot doze off, even for a moment. He must keep awake. Otherwise, he risks having all his possessions stolen (v. 43).

This God is truly unique! He acts like a thief and seems to want to seize the moment when a person is unprepared. The picture may not be the best because it suggests the idea of threat rather than salvation. However, it is effective; it is a wake-up call: it draws attention to the impending danger of not noticing the favorable moment of the day when the Lord comes to involve us in his peace.

Even the inhabitants of Jerusalem—Jesus meant—would have to be vigilant not to be surprised by the tragedy that would later strike them. On another occasion, Jesus expressed his heartfelt appeal: “Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you. How often would I have gathered your children together, as a hen gathers her chicks under her wings, but you refused?” (Mt 23:37).

The conclusion takes up the theme of the passage and applies it to the disciples of every age: “So be alert, for the Son of Man will come at the hour you least expect” (v. 44). We know what it means to miss favorable opportunities. So many times, we have had the experience. The more surprising and unexpected they are, the more they depart from our usual criteria of judgment, so the more easily we let them pass by.

The coming of God into our lives is always difficult to grasp because it does not conform to human wisdom; it is incompatible. It is in contrast with our current mentality. And only those who are vigilant know how to recognize it and are saved here and now.

READ: Jesus instructs us to stay alert and be prepared as the day of the Son of Man will come at the hour least expected. 

REFLECT: We prepare for two kinds of coming—the final coming of the Cosmic Christ and the personal coming of Christ into our hearts. The best preparation is to be taught by him. He has already been teaching us through Scripture. How open am I to be guided by God? Am I prepared enough for the coming of Christ through my familiarity with and obedience to the Word of God?

PRAY: In your prayer, examine your actions, and in God’s presence, accept responsibility, even if you find it difficult to do so. Listen to him attentively. 

ACT: Prepare for the future by living the present with faith. Draw up an action plan in preparation for Christmas, identifying specific tasks you can do that will increase your faith. Be grateful for your talents and use them to the best of your ability.

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