Second Sunday Of Advent, Year C

SECOND SUNDAY OF ADVENT, YEAR C

Baruch 5:1-9; Psalm 126:1-2, 2-3, 4-5, 6; Philippians 1:4-6, 8-11; Luke 3: 1-6 

Baruch, secretary and assistant to the late seventh and early sixth century B.C. prophet Jeremiah, was a prominent member of a Judean family with connections to the royal palace of the kings of Judah. Obviously a trained scribe, he penned several portions of the oracles of Jeremiah. Besides the 23 references to his work for Jeremiah in that prophet’s collection of oracles, etc., nothing of historical accuracy is known about him. The Book of Baruch, from which this Sunday’s first reading is taken, is of much later origin, variously dated between 300 B.C. and 70 A.D. The reading is a small section of the author’s lengthy recall of the sufferings of Jerusalem from the exile of the sixth century B.C. to the time of the author — whatever date one may assign to him.

It is written in Greek poetry. Baruch 5:1-9 is the ending to the long poem. Jerusalem, representing its citizens of the past and the present of the author’s time, is encouraged to discard its robe of mourning and clothe itself with the glory which comes from God.

How does this reading fit into themes of Advent? The reference to putting off mourning and misery imply for the Christian observer repentance in preparation for the glory that is to be celebrated in the commemoration of the birth of Savior. The command to “look to the east and see your children gathered” may remind a Christian of the visitors from the east, that is, the Magi in Matthew’s gospel. There is obvious dependence on a much older oracle, Isaiah 40:3-5, as the author speaks of mountains levelled, valleys filled, and the revelation of God’s glory. The Responsorial Psalm, 126, picks up from Baruch the themes of repentance, return from exile, and restoration of fortunes. The response includes some well-known phrases: “Those who sow in tears will reap rejoicing. They shall come back rejoicing carrying their sheaves.” Psalm 126:6 is the inspiration for the words of the Christian hymn “Bringing in the Sheaves,” composed in 1874 by Knowles Shaw. 

The second reading is part of the introduction to St. Paul’s Letter to the Philippians. In the first century A.D. Philippi was a major town in the Roman Province of Macedonia (N. Greece). In this city Paul began his European mission. This was about 50 A.D., part of his second missionary journey. Philippians is an editorial collection of several of Paul’s brief letters to this Christian community. The approximate dates of the various parts are from 54-58. Paul seems to have written from Ephesus in what is today SW Turkey. One purpose of the letter was to express his gratitude for the help (money) the Philippians sent to him while he was imprisoned in Ephesus.

Paul refers to this as “your partnership for the gospel.” (An interesting phrase applicable also to the offerings taken up at our Sunday Masses!) 

The reason for the selection of this reading for the Second Sunday of Advent seems to be in a phrase Paul used twice in this reading. He refers to his confidence that they will continue their good work “until the day of Christ Jesus.” In the second use of this phrase, Paul prays that they may be “pure and blameless for the day of Christ.” For Paul that day refers to Jesus’ final visit to the earth at the end of time. For Christians of today it refers not only to that final day, but also to our anticipation and spiritual preparation for celebration of Jesus’ first visit to the earth. Thus Paul’s ancient words take on a new meaning, as biblical interpretation moves from the original setting in Paul’s time to a new setting in the Advent Liturgy.

In the Prologue or Foreword to his gospel, Luke expressed some dissatisfaction with previous efforts “to compile a narrative of the things which have been accomplished among us.” He states his intention to do it better, that is, “to write an orderly account for you . . . that you may know the truth, etc.” In today’s gospel reading, Luke gives an example of what he means by an “orderly account.” He is about to introduce us to the mission of John the Baptizer. He seems to have on his writing table a manuscript of the Gospel of Mark. In the Gospel of Mark, the Baptizer appears suddenly in the wilderness of Judea proclaiming his mission. Luke seems to say to himself, “Let’s do this right! I am composing my version of the story for Christian Gentiles who know little or nothing about the historical setting.” So he introduces the ministry of the Baptizer in its historical setting — the Roman Empire and its officials in the Roman-occupied Middle East.

If we keep in mind that Luke’s gospel has among other purposes a defense (apologetics) of the Christian movement before Roman authorities, the inclusion of the names of the authorities is a wise move on the part of Luke. More important for us is Luke’s catechesis for his Christian Community. The Baptizer apparently proclaimed his mission up and down the whole River Jordan, “proclaiming a baptism of repentance for the forgiveness of sins.” The two words in italics express two major themes of his gospel and of his Acts of Apostles. It was important for Christian catechesis to find a foundation in the Old Testament. Therefore Luke chooses as the foundation for John’s mission and message the words of Isaiah 40:3-5. (This was an idea he took from Mark’s gospel, but added more to the quote.) As the ancient prophet of 540 B.C. called for a new Exodus from exile in Babylon, through Luke’s quotation of Isaiah, the Baptizer calls for another and greater Exodus through repentance and forgiveness. Isaiah’s original message was directed chiefly to the Israelites in exile. Luke’s message is directed not only to the Jews of the time of Jesus and John, but also to the Romans and to all nations of all time. That is why Luke ends the quote from Isaiah with these words, “and all flesh shall see the salvation of God.”