The Ever Present God: Emmanu-El!

 (Homily for the 4^th Sunday of Advent Yr. A)

          As a matter of fact, the Advent season has a certain peculiar rhythm that goes like in a crescendo. It rises in a continuous crescendo toward the full light of Christmas. The rhythm in question is adequately symbolized by the Advent wreath. No doubt, the crescendo of Advent is reflected in the liturgical readings of the season, which begins with the prophecies of Isaiah and John the Baptist and culminates on the figures of the Blessed Virgin Mary, Joseph and the annunciation of Jesus’ birth. In today’s liturgy the Church through the readings anticipates the narration of the birth of Jesus according to Mathew. The Angel told Joseph that he will be called Jesus for He will save his people from their sins; He shall be called Emmanuel for He is God-with-us. Here, we see not only the meaning of his names but also his inherent identity.

          The first reading (Is. 7:10-14) presents the story of Ahaz, who was known for his religious indifference. The historical situation of the episode in this passage is described in 2 Kings 16:5-9. It happened when Syria entered into alliance with the northern kingdom of Israel against the southern kingdom of Judah of which Ahaz was King. Together they laid siege to Jerusalem. Here, prophet Isaiah offers Ahaz a sign that everything will be a success at the long run, but Ahaz refused such a sign, because he wanted to have nothing to do with Isaiah’s advice. Notwithstanding, Isaiah proceeded and gave the sign: “A young woman shall conceive and bear a son, and shall call his name Emmanuel”. Ahaz had trust in the political alliance with the Assyrians and their gods, but not in the help of God. But Isaiah reminded him that God has guaranteed the continuity of the dynasty of David, and as such it cannot be destroyed. As a matter of fact, there are two sides of this episode: first, in connection with 2 Kings 16, it is probable that the young woman in question is the wife of the king and the Son to be born is Hezekiah, future king, son of Ahaz, through whom God will bring liberation to his people.

           Second, is as it is taken up by Mathew. As such, we could say that, that of Hezekiah is a prefiguration of the real Liberator of His people, the Emmanuel, He who reveals and manifests to what extend God can be with His people. Indeed, the prophecy of the “Emmanuel” cuts across and goes beyond the person of Hezekiah. Jesus is the Emmanuel to the point of being one with and like us in everything except sin (cf. 1Pt.2:22; Heb.4:15; 2Chro.5:21). In Isaiah 7:14 there was the prophecy about a child, “behold, a virgin will be with a child and will give birth to a son, and his name will be called Immanuel” But do we really believe in Him? We may sometimes find ourselves in the same ditch with Ahaz who never believed fully in God’s fidelity in the Covenant with his people, rather in difficult moments he sort for security and protection in the covenant with the pagan people of Assyria. Indeed, the spirituality of Advent calls us to come back to God, our primordial love (cf. Rev.2:4), to have trust in His love, especially in difficult times. In our difficult moments there is always a sign, king Ahaz failed to see it, may we never fail to see that sign in hard times, that is the sign of God’s presence (Immanuel). This episode reveals that what God says He will do, He does it. God keeps His promises. He carries out His will and designs irrespective of human infidelity and lack of cooperation, the story of Ahaz is an eloquent example. Likewise, God continues to realize His designs and plans for us, irrespective of our human weaknesses. But in all, God needs the human cooperation.

          In the same vein, the Gospel reading (Mt. 1:18-24) presented Christ as the Son of God, his birth was prodigious, it was the work of the Holy Spirit, but He is also man, for He was born of the Virgin Mary, and Joseph was his foster father. As such, Jesus is a descendant of David. As we can see in the passage of St. Mathew’s Gospel, Jesus was conceived by the power of the Holy Spirit, while his mother remained a virgin. Mathew and Luke agree on this, even though their infancy stories have some discrepancies. It affirms the transcendental origin of Jesus’ history. He is by no means the product of human evolution, but the intervention of the transcendent God in the history of humanity. In this passage, the parents of Jesus enter into scene. Both Mary and Joseph had a vocation and a mission to realize in that divine project. Mary was called to be the mother of Jesus, being a virgin. Joseph was called to be the “father” of Jesus, being just. They were both perturbed at the beginning of this divine plan, however, in their torment they searched for God, and God introduced them into the truth of the mystery. Both of them received those encouraging words from God: Angel Gabriel told Mary: “do not be afraid” (Lk. 1:30) and the angel of the Lord also told Joseph: “do not be afraid” (Mt. 1:20). And confident in God both of them gave their “Yes” with a generous heart to the mission God entrusted to each one of them. While Mary responded to the Angel “May it be done unto me according to thy word” (Lk. 1:38), Joseph did not utter any word, the Gospel said when he woke up he did as the Angel commanded him (cf. Mt. 1:24).

          The message of this last Sunday of Advent partly revolves around the identity of the Messiah. Last Sunday we heard Jesus affirming indirectly that He is the Messiah (through his prodigious works), in that emblematic episode between Him and the disciples of John (cf. Mt. 11). Above all else, however, we may still ask: “who truly is Jesus? St. Mathew tries to proffer an answer or answers to this question through the literary genre of apparition and dreams: through the dream of Joseph, which has a meaning of a divine revelation that enlightens or shades light to a historical event of the conception of Mary and the Birth of Jesus. The Messiah is the Son of Joseph, and through him the link to the dynasty of David. But he is also Son of God. However, the extraordinary manner of his conception without human interventions evidences that God is the protagonist of His birth through the work of the Holy Spirit. Indeed, the virginity of Mary affirms and manifests clearly the sovereign action of God, the absolute gratuitous nature of the Gift. Even though the birth of Christ is not by means of the work of man, Joseph, however is called to be close to his spouse and to be father to the child that will be born, also to give him a name: Jesus, which means “God saves” and to guarantee his royal and messianic dynasty from David. Mathew reveals the double overriding titles / names of the Messiah: Jesus: for he will save his people form their sins and Emmanuel: God with us. He comes to save us and to assure us of the nearness and presence of God. We see glaringly the primary mission of Jesus, that is, to save His people from their sins, to liberate man from the slavery of sin and thus lead him to the freedom of God’s children. As such, Christianity is above all, against every form of slavery and oppression, it is an encounter of liberation from the slavery of sin, of egoism, and of moral disorder. Indeed, a Christian is in turn a liberator in the measure he or she has been liberated from sin.

          Jesus is Emmanu: with us; he is one of us, “from the descendant of David according to the flesh” as St. Paul puts it. But Jesus is also El: God. He is the Son of man and also the Son of God. From ancient times, God has been the One with his people, He told Abraham, “I am with you” (Gen. 17:1-19), he revealed himself to Abraham as a God with his people; God sent Moses to go and demand freedom from Pharaoh for the Hebrew slaves, Moses objected but God assured him “I will be with you” (Ex. 3:12); in his vision Paul heard God saying to him: “I am with you” (Acts 18:10). This indeed, is the very mystery at the heart of Christmas. He is the God-with-us. But is he truly the God-with-us even till today? Yes, even till today, for in his words: “I am with you always; yes, to the end of time” (Mt. 28:20). He is still the God-with-us. Through his resurrection he inaugurated a new way of being in the world, spiritual and invisible, but real. Little wonder, St. Paul emerged with his joyous cry thus: “If God is for us, who can be against us? Who can separate us from the love of Christ?” (Rm. 8:31.35). No one, except we ourselves, we can turn our back to Christ, and live for ourselves and not for him who died and was raised to life (2Cor. 5:15). In that bid, the period of Advent and Christmas is a time to remind a Christian of his / her moral responsibility. “Ecce nunc tempus acceptabile”: This is the favourable time. Jesus is always the Emmanuel, the God-with-us. But there is a moment in which he is with us in a different way: sacramentally and really. And it is now, in our Eucharistic celebration. He is present here with us.

          The spirituality of Advent demonstrates that in giving his Son, God needed human cooperation. Notwithstanding, that he could do everything on His power alone, and may be one day we discover Jesus all of a sudden in the scene and street of the world, in a more mysterious way. Instead He offered Him to us, through Mary and through the cooperation of Joseph, his foster father. We can see this even in the history of our salvation in both the Old and the New testaments, God takes the initiative both to create and to redeem man. It is his divine design but He requires the collaboration of man. Once again, God still needs our cooperation to announce the presence of His Son in the world. He needs our cooperation to take Jesus to the heart of humanity, and the heart of everyman. He wants us to become bearers of Christ (Christophers). But we cannot bear Him in our hearts or give Him to others, if we do not have Him in our heart and in our lives, “nemo dat quod non habet”.

           The second reading (Rm. 1:1-7) is the opening greeting of St. Paul’s letter to the Romans. As a matter of fact, all the letters of Paul were addressed to the churches he founded, in exception to this letter. And unlike in his letters he made a sketch of the Gospel in a traditional form, with the expressions: “descended from David according to the flesh”, “designated as Son of God in power according to the Spirit of holiness”. Therein, St. Paul stresses the Davidic descent of Jesus, but at the same time his divine origin with the second expression. He used the first expression to reaffirm the humanity of Jesus. Indeed, the Davidic descent of Jesus stresses his lowliness and not his exalted majesty. Above all, in our second reading today, St. Paul reaffirmed vigorously his divine and human origins (Davidic lineage); he is man and also God.

          As the good tidings of Advent, and the pillar around which revolves the message of Advent spirituality is that “God really entered into human history, in order to introduce us to His divine life”. This Good News is still actual today waiting for us to welcome it. However, it is true that some have not accepted or received the grace of his birth, maybe because of their negligence, scepticism and indifference. Even some of us that are Christians, what have we done with this Good news? Are we really convinced that God is in our midst? Do we live in accordance to such conviction? The spirituality of Advent calls us for a proper and sincere examination of conscience with regards to our faith in Jesus Christ, the Saviour of the world.

          Above all, the liturgy of the word this Sunday opens with the famous prophecy of Isaiah: “The Lord himself will give you a sign. Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel”. The passage of the Gospel describes the fulfilment of this prophecy. With these two passages of the Scripture we are indeed introduced into the heart of the imminent event: Christmas. Before the celebration of the historical birth or the memorial of the birth of Jesus in few days’ time, today we are contemplating and celebrating his theological birth, that is the profound significance of his Birth. The mystery of Christmas is this: God in Jesus Christ became the Emmanuel, the God-with-us. From the “Most High God” he became the “near-by God” or better the “God with”, a God for humanity. Truly, God has been with man from the moment of creation, but it was a dialogue from a distance, made through the prophets. But in and through Jesus he entered personally into human history, he became one of us, in order to save us from within, from our situation. The covenant became “new and eternal”, eternal because the two parts God and man, as a matter of fact have become ‘one person’, a unique being, that is not divisible: Jesus Christ. The peak of our excitement and celebration in few days’ time revolves around the fact that we are not talking about a sign like in Isaiah and Mathew, but today we are celebrating his presence in our midst. The highest point of God’s revelation is this passage from sign to reality, a real presence! May we therefore echo our voices together with that of the Psalmist saying: “Let the Lord enter, He is the King of glory” (Ps. 24:7.10). Maranatha!!! Come Lord Jesus!!!

(Fr. Vitus M.C. Unegbu, SC)