(Homily for the 4th Sunday of Advent Yr. B)
Today we enter the fourth and last
week (or better the last day) of Advent, and as we draw closer to the event of
Christ, the Advent lessons as replicated
in the readings take us more than ever, to the brink of the mystery of
Incarnation. The Old Testament prophecies about the Messiah, which
culminate in the figure of John the Baptist, find their fulfilment in the event
of Christ. A careful observation along our Advent journey reveals that there is
a move from John the Baptist’s mission to the Blessed Virgin Mary and the
Annunciation. Indeed, here we have two important Advent figures: while John the
Baptist summarizes the Old Testament prophecies and announces the impending Christ-event,
Mary on the other hand served as an agent through whom the mystery of
Incarnation was realized. She served as the door for the entrance of the
Messiah to the world. At the center of
Annunciation event is the creative act of the Holy Spirit, which points to the
transcendental origin of Jesus.
The first reading from the second
book of Samuel (2Sam. 7:1-5, 8b-11, 16)
brings to the fore in a classical manner,
the Old Testament David’s Messianic hope. Intent on
looking for ways to give thanks to God for all the blessings he received from
Him, King David decided to build a house for God better than his own. For in
the history of Israel, God's presence was manifested in the Ark of the
Covenant, a sacred wooden box which contained the two stone tablets given to
Moses. This was carried in their travels and their battles as a reminder of God’s
presence. This was kept in a sacred tent. In the passage of this reading we
hear that after God finally gave him rest from his enemies, King David was
bothered that while he lived in a house of cedar, the Ark of God dwelt in a
tent.
Meanwhile, at the beginning Nathan gave his approval to the
King’s desire of building a house for Yahweh, but he later gave a different
indication in accordance to the further word he received from the Lord at
night. Instead of David building a
temple for Yahweh, Yahweh Himself promised to keep the dynasty of David forever.
Even though this is not a messianic prophecy per se, because it does not talk about the Advent of the ideal Davidic
King. It was only later that this promise could indicate the coming of a
Messiah from the lineage of David. Indeed, this promise has been fulfilled in
and through the Coming of Christ into human history. For God’s presence is no longer through the ark, but now God is really
with his people, in and through his Son.
The second reading (Rm.16:25-27) presents the mystery of
God’s revelation, kept hidden until the Incarnation event. In this passage our
Lord Jesus Christ is seen as the One who
revealed the true meaning of the Old Testament prophecies with His coming.
Thus, we could say that there is a
passage from the period of silence to that of revelation, which is at the
heart of the Advent message. St. Paul speaks about the mystery of salvation
manifested through the prophetic writings as God’s plan for all. Above all else
however, through Jesus Christ, the salvation of mankind has come to all nations
and through him, we find the complete fulfilment of God's promises to the
prophets.
In the Gospel (Lk.1:26-38) St. Luke presents the Annunciation event, an event indeed beaming with hope.
Behold, we have a number of Annunciation narratives in the Old Testament (eg.
The birth of Isaac Gen.18, Sampson Judg.13 and Samuel 1Sam. 1), and Luke equally recorded the Annunciation of John the
Baptist. As a matter of fact, Annunciation narratives precede the birth of an
important figure and they reveal beforehand the mission of the child to be
born, in the matrix of the Salvation history. But no doubt, the account of Jesus’ Annunciation supersedes other
Annunciation accounts. For his is
not just about a miraculous birth of a barren couple (eg. Isaac), but a
miraculous conception of a young woman, who has “no husband”. Indeed, at this event the creative act of the Holy
Spirit receives a more wonderful consideration. This creative act of the Holy Spirit is a pointer that Jesus has a
transcendental origin, which cannot be collocated in the human ongoing history.
As the celebration of Jesus’ coming in flesh becomes imminent, the essence of
the Annunciation narrative ought to be the affirmation of the transcendental
origin of Jesus. Through his
Incarnation, He is one with us, yet He transcends us. He is one with us and
above us.
Behold, in line with the Annunciation
accounts, the mission of the Child to be born (Jesus) is defined in connection
with the Davidic Messiah. At this point, we see the link between the first
reading and the Gospel. Indeed, the
Incarnation and coming of Jesus Christ is the fulfilment of the Davidic
covenantal promise. Indeed, St. Luke in today’s gospel wished
to indicate the divine origin of Jesus, and equally to show how his birth was
the fulfilment of Old Testament prophecies.
In a particular manner, today’s
Gospel invites us in a special way to reflect on two verses from the anecdote
of the Annunciation:
►First
is the angel’s greetings to Mary, “Hail Mary! Full of grace” (v.28), as a matter of fact, here we readily notice that the initiative of and
for this great event came from God. The Greek word "kekaritomène", with which the angel
greeted her, can be translated literally as “favoured” or “privileged”, but the
Greek verbs therein denotes a kind of transformation of the subject: “charitòo”, which entails being transformed
through this favour or grace. The word expresses election, the predestination
to the maternity of the Messiah. Thus, "kekaritomène" is not just full of grace, it can be translated
as "she to whom grace has been given", and this becomes the new name
attributed to Mary by God. This is the power of divine grace in action!
►Second is Mary’s response, “Behold the handmaid of the Lord. May it be done to me according to your word” (v.38),
Mary readily accepted the will and Word of God. Mary without fear gave her
positive response that changed the history of human salvation. With her
‘Fiat’ or ‘Yes’ Mary brought God forth in and to the world, thus, God becomes
present in the midst of his people.
Above all, as we approach the last
hours of Advent with this powerful event on the reception of God’s Word by the
Blessed Virgin Mary, let us pray asking God to give us the grace of Spiritual
spontaneity and readiness to welcome His Word in our life, who comes knocking (cf. Rev. 3:20) every day in different
ways and forms at the door of our heart. Let
us bear in mind and be conscious that our existential plans, desires and
designs could be challenged and changed by the Lord who has better plans and
projects for us (cf. Jer. 29:11).
Indeed, in the first reading we can see David’s plan of building a temple for God
and God’s different project. Child of God, no matter what God is proposing to
you today, “do not be afraid” (Lk.1:30).
At the heart of the Spirituality of Advent is indeed, the sensibility of
waiting for the time and coming of the Lord. It is all about waiting for and on
Him. The Psalmist says “I wait eagerly for the Lord’s help, and in his word I
trust…” (Ps.130:5-6). However, we do not wait on Him idly,
and for this, I would like to conclude my reflection with the words of Meister
Echkart: “What good is it to me if Mary
gave birth to the Son of God fourteen hundred years ago, and I do not also give
birth to the Son of god in my time and in my culture”. Therefore, may the
openness and disposition of Mary spur us on to create space for Jesus in our
life, and this indeed, is the best way of celebrating Christmas, Making space for the Savior!
May Jesus find a fitting and worthy
dwelling place in our hearts when he comes! May we like Mary “become pregnant
with Jesus”, so that we may carry Him along where ever we go! May the Word of
God continue to take flesh in us! May Jesus find space in our societies, in our
political, religious and economic structures, and in our World! Amen!!!
(Fr. Vitus M.C. Unegbu, SC)
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