How to welcome Jesus at Christmas

3rd Sunday Advent | Luke 3:10-18

We’ve all probably seen a live action nativity play. Maybe we’ve been part of such a play. It seems that one of the least popular roles in a nativity play is that of the innkeeper. Afterall, who would want to have to close the door to Joseph, Mary and her unborn child Jesus? We all want to welcome Jesus. That is what we are trying to do during this season of Advent. We want to better prepare to welcome Jesus. What, however, is the best way of doing this? In the Gospel today (Luke 3:10-18), John the Baptist gives us some important pointers.

Jan Matsys [Public domain]

Above all, John teaches us that talk is cheap. Just saying that we want to welcome Jesus is not sufficient. Words are not enough. Here I am cheating a little bit because John makes this point in the verses immediately preceding the portion of Luke that we heard in the Gospel. There, John chastises those coming to receive his baptism of repentance, which is meant to prepare for the coming of Jesus, without making an attempt to change their lives. These people suggest that it is enough to merely say that “Abraham is our Father”. John explains that just saying these words is not enough to prepare to receive Jesus. “God can raise up sons of Abraham from these stones”, John explains. Just saying the right words are not enough to to prepare for Christmas. Every year around this time there is a recurring debate. Should people say “merry Christmas” or something more religiously neutral like “happy holidays”? Last year at a news conference, President Trump exclaimed that since he became president, “we’re saying merry Christmas again”. As John teaches us in Luke’s Gospel, talk is cheap. Though we say “merry Christmas”, our actions may shut Jesus out of our lives. Merely saying the right words does not mean that we are ready to welcome Jesus.

John the Baptist makes it clear that we prepare ourselves to welcome Jesus by producing “fruits of repentance”, that is, good deeds. After being rebuked by John for thinking that it is enough to simply say that they are the sons of Abraham, the people ask John what they must do in order prepare for the coming Messiah. In response, John gives a list of the “fruit of repentance” that they should produce in their lives. They must share with those in need. Whoever has two cloaks must give one to the one who has none. They should carry out their professions honestly and not cheat or treat anyone unfairly. Tax collectors should only take the stipulated amount. Soldiers should not practice extortion. By changing their actions and performing good works, the people will then be ready for the coming Messiah. We can hear John’s words ringing out in our word today. Do you want to welcome Jesus at Christmas? Share your possessions with those in need, those who cannot give you anything back in return. Saying “merry Christmas” is fine, but unless you give to the poor and help those in need, then these words may not ring true. If you don’t have money or possessions to share, then give of your time. Visit or call an elderly friend or relative who may be lonely at this time. By producing these “fruits of repentance”, we can prepare to welcome Jesus at Christmas.

By sharing what we have, whether it be time or possessions, with those in need, we can ensure that we experience joy at Christmas. Joy is something we all probably want to experience as we get ready for Christmas. Today’s liturgy is an important reminder of this. This Sunday, the 3rd Sunday of Advent, is traditionally called “Gaudete” Sunday, which means “Rejoice!” The first and second readings are both an invocation to rejoice. In the first reading we heard, ”Shout for joy, O daughter Zion! Sing joyfully, O Israel!” In the second reading, Paul instructs us to “rejoice in the Lord always”. We have all probably experienced the joy that comes with sharing what we have with those in need. A while back, I read a news article that struck this point home. This article told the story about a four year old boy who used his allowance money to buy food for the poor in Birmingham, Alabama. The boy distributed this food to those in need by hand. To add to the excellence of his actions, he gave the food out while wearing a superhero cape! You just need to look at a few pictures of this young boy in action to see how utterly joyful he is while performing these acts of kindness and service. Likewise, when we share what we have with others, we are filled with joy.

This Christmas, do you want to avoid playing in real life the part of the innkeeper who fails to welcome Jesus? Do you want to experience joy as Christmas approaches? Then, in addition to saying “merry Christmas”, let us produce works of repentance by sharing our possessions and time with those who are in need.

Rethinking Repentance

2nd Sunday of Advent | Luke 3:1-6

You might remember that one of the earliest trips that Pope Francis took after becoming Pope was to Lampedusa. There, he gave a powerful message about the need to care for migrants. Although what Pope Francis said was important, the context in which he said it was arguably more significant. First, he gave his talk in the midst of the migration crisis in which thousands were dying trying to cross the Mediterranean Sea and enter Europe. We should remember that these deaths continue. In 2018, over 2000 people died trying to cross the Mediterranean. Second, the place where he gave his talk was highly significant. Lampedusa, an island in the Mediterranean, is often the first stop for migrants. It is a place where many wait to enter Europe. The context in which Pope Francis gave his speech was as important as what he said. Today in the Gospel (Luke 3:1-6), the mission of John the Baptist in introduced: “he preached a baptism of repentance for the forgiveness of sins” (v. 3). As was the case of Pope Francis in Lampedusa, the context in which John preached this repentance is highly significant and helps us better comprehend his message. In particular, the gospel helps us rethink the meaning of repentance.

Domenico Ghirlandaio [Public domain]

First of all, Luke carefully sets the scene of John’s preaching in order to impress upon us that the message of John the Baptist is of universal significance. In the very beginning of the Gospel (vv. 1-2), Luke give a list of the leaders, both secular and religious, who are active when John begins his preaching. With this list, Luke makes it clear that John’s message will be universal in two main ways. First, John’s message is meant to have universal significance in the geographic sense of the word. In addition to mentioning the local political leaders (Herod and Philip), Luke mentions the Caesar (Tiberius), the ruler of Roman Empire and, in a certain sense, of the entire world. John’s message is meant to affect people all over the world. Second, in mentioning the religious leaders of the time (Annas and Caiaphas), Luke makes it clear that John’s message will be universal in the sense that it will affect all realms of life whether is be religious, political or social. By listing these rulers, Luke is sending a simple message: what John the Baptist has to say is meant to apply to all people and it is meant to impact all areas of their lives.

Within this universal context, the message of repentance that John proclaims is supposed to apply not only to the moral lives of individuals, but also to the social and political institutions of the time. In calling for repentance, John says that the status quo of both people’s personal lives as well as the socio-political order is wanting. In both areas they are called to cling closer to what God wants. This is an important message for us as we can tend to compartmentalize our faith life, making it quite individualistic. When we talk about repentance, we can focus merely on reforming our personal failings. Repentance means stopping to lie, cheat, use bad language etc. This kind of repentance is of course necessary. It is not, however, enough. John’s preaching is meant to have a universal impact that affects all realms of life. Repentance, therefore, also means changing political and social structures in order to make them more just. The Church has always been clear on this point and has a rich tradition of social teaching. In addition to the Catechism of the Catholic Church, we also have a Compendium of Social Doctrine of the Church. Although most Catholics have probably heard of, and perhaps own, the first document, I suspect that fewer are aware of, or have even seen, the second document. This is a problem. Because of the context in which Luke places John’s mission, his message of repentance should be understood as calling for change in the social and political order as well as in the personal morality of individuals.

More than this, the context in which Luke places John’s preaching helps us understand that the repentance that John calls for is closely connected to liberation. With his citation of Isaiah 40:3-5 in vv. 4-6, Luke explains that what John the Baptist is now doing is just like what the prophet Isaiah did. The passage that Luke quotes from Isaiah was uttered in the Exile in Babylon. At this time, the ruling class of Israel had been deported to Babylon after the Babylonian empire had utterly destroyed Jerusalem in 586 BC. The people to whom Isaiah (more specifically Deutero-Isaiah here) spoke in Exile were dejected and losing hope that they would ever return back to their land. Isaiah’s message was one of hope. He predicted that God would soon free them from Babylon. He preached that this act of liberation would be a kind of second Exodus. Just as God freed the people from slavery in Egypt, so he would liberate them now from Babylon. Isaiah tried to prepare the people for this great act of salvation. In like manner, John the Baptist’s call to repentance was preparation for and connected to the new act of liberation that God would work through Jesus. Jesus mission is a new Exodus and a new return of Exile. John the Baptist is preparing people for a new act of liberation.

As the Pope illustrated in Lampedusa, the context in which someone says something is as important as what that person says. In the Gospel today, Luke puts the preaching of John the Baptist in its proper context in order to better understand what what kind of repentance we are called to. In this way, the Gospel challenges us to broaden our idea of what repentance is. Repentance is not merely individualistic. Repentance is not something that applies to us when we are in Church or doing “Catholic stuff”. Quite simply, repentance is meant to liberate all people in all areas of life. Repentance applies to how we prayer and how often we go to Church as well as how we vote in local elections and what we think the minimum wage should be. On this second week of Advent, we are reminded that what Jesus does for us is meant to affect everything.

Advent: Preparing for Jesus' Three Arrivals

1st Sunday of Advent, year C | Lk 21:25-28, 34-36

Most Wednesday mornings in Rome the Pope gives an audience in St. Peter’s square. It is a highly anticipated event! People line up hours before access to the square is even possible in the hopes of securing a good seat. After they are seated, people wait in expectation for the Pope to appear on the raised platform at the head of the square. As they wait, the expectation of the people is palpable. They cannot wait for the Pope to arrive. Would you wait with this kind of expectation to meet the Pope? I certainly would! Now, consider this. Call to mind the great expectation of those people waiting to meet the Pope. Now, ask yourself, “am I waiting with the same attention and and excitement to meet Jesus?”

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The Gospel today speaks to us about the need to be ready to meet Jesus. At the start of the Gospel, Jesus uses apocalyptic, symbolic language in order to describe his future coming. Jesus identifies himself as the Son of Man, an enigmatic saviour-type figure that is described in the book of Daniel (c. 7). Jesus’ description of his coming is meant to evoke wonder and impress upon us the great importance of his coming. After his arrival, nothing will ever be the same again. Jesus predicts that some will respond to his coming with fear. For those who are ready and waiting for Jesus, however, their response will be quite different. They will hold their heads high. Jesus’ coming will be a moment of joy because he is their saviour. What is important, Jesus says, is that we are ready to meet him. We need to pray and stay sober and alert. We do not know when Jesus will come, but we want to be among those who meet Jesus with heads held high. We want to be ready to meet Jesus with joy.

The season of Advent, which we start this Sunday, reminds us that there are different ways that Jesus comes into the world. The words Advent comes from the Latin adventus and means “coming” or “arrival”. In one of his homilies, St. Bernard of Clairvaux says that there are three “arrivals” or “comings” of Jesus that Advent is meant to call our attention to. The first coming of Jesus was when he was born in Bethlehem. The third coming of Jesus is when he will come again at the end of time, bringing to completion his work of salvation and creating a new heaven and a new earth (Rev 21). This is the coming of Jesus that the Gospel describes. The second and intermediate arrival - or more accurately arrivals - of Jesus is between this first and third coming. This second coming of Jesus is all the different ways that Jesus enters our life here and now: 1) in our hearts in prayer; 2) in the sacraments; and 3) in those who suffer and are in need (Matthew 25).

Advent is a time to train ourselves to be attentive to the different ways Jesus comes into our life. Some of you have probably watched the show “Undercover Boss”. In this show, a high-level executive leaves the comfort of his or her cushy office, puts on a disguise and goes to work in a low-level job. There, the executive tries to learn what things are really like in the company and what the rank and file think of him or her. Usually, the rest of the employees do not recognize their undercover boss. Jesus often comes into our lives as an undercover boss. Often we can miss him because the disguise that he wears is not what we expect. Perhaps we expect that Jesus will come in a glorious, wonderful and pleasing disguise. In describing her experience of working with the poor, Mother Teresa would often remark that Jesus is present in the poor in a “distressing disguise”. In the poor and suffering, Mother Teresa was able to see Jesus. She understood that the love and service she showed them, she was also showing to Jesus. Jesus can come to us in various distressing disguises: a coworker who is arrogant and difficult to get along with; the poor person we meet who asks us for some change; an acquaintance who constantly asks for one favour or another;  a family member or friend who is struggling with an addiction. Jesus often meets us in a distressing disguise. In showing patience, kindness and care to these individuals, we show love to Jesus.

As we start the season of Advent today, we prepare ourselves to welcome Jesus. Not only do we want to get ready for Christmas, but we also want to become more attentive and capable of welcoming Jesus in the various ways that he comes into our life each and every day. Can you think of one individual in your life who may be Jesus in a distressing disguise?