Third Sunday of Advent (year A) December 2022 For this third Sunday of Advent we have some reflections concerning both the Christ becoming incarnate for our salvation, as well as His returning for the final judgment. These two themes are interwoven in the readings simply because it is so in reality. When you think of it, Christmas is seen by most as being simply our remembering a past event, God becoming incarnate for the sake of our salvation. Indeed, this is worth recalling so that we may be grateful for such an act of divine love, but it should not simply end there. This is because Jesus will come again for the final judgment which is a future event of which we are now preparing at the current time (whether we will be alive in this world at that time or not, as it will involve all). The connection between the two is important to see, for it is precisely because of the incarnation (fulfilled by the passion and resurrection) that we can have confidence when the time of judgment comes, provided we have responded to the grace which has been offered to us because of it. Let us keep this in mind as we consider each of the readings.

In the book of the prophet Isaiah, the Word becoming incarnate is clearly foretold, while the selection for today also refers to the end of the world as well. The prophet and saint speaks of the glory of the Lord, of rejoicing, of the splendor of His Kingdom, which is clearly in reference to the end times. However, rather then speaking of holy fear, which is proper for that time, it says “fear not! Here is your God…. He comes to save you” which is appropriate when considering His coming down to us as a little child, the reason we should not have lower fear (which, unlike holy fear or awe, is contrary to having courage and hope). Then the healing of many is presented, referring both to the miracles of Jesus, as well as how it will be for all at the end of time (as our bodies will be without the effects of original sin). So once more we see how the incarnation is the beginning of the final triumph, the fulfilment of the plan of salvation, which will be evident to all at the time of judgment. The reading concludes with those who are triumphant (which will be due to Christ), having “everlasting joy and gladness” while “sorrow and mourning will flee”.

The letter of Saint James is on preparation for the second coming. He tells us to be patient, as the coming of the Lord is at hand (for if you take God’s eternal plan as a whole, these last 2,000 years are but a blink of an eye). He tells us to be ready for judgment and not to judge others in the meantime. This is appropriate, for as we await for the coming of Christmas during this time of penance, we are reminded that we should also be preparing for the second coming as well. For many it is a matter of accepting whenever it is God’s will that they die (or the end of the world arriving), rather than dreading and fighting against it; but for those who are closer to God, it is more a matter of surrendering to God the fact that we still have to wait in this life before we can come to praise Him for all eternity. Did not Saint Paul write that he longed for death, while simultaneously desired to serve the Lord here as long as He planned that he do so? Other saints such as Martin P. (his words as he was dying) have left us a clear example of following this path, as it is holy indifference with diving love. We can do likewise by trusting in God’s mercy and grace (rather than ourselves) precisely because of His becoming incarnate, His fulfilling the plan of salvation.

Finally, in the Gospel of St, Matthew we have John the Baptist sending disciples to Jesus, both in preparation for his own departure, as well as their being open to responding to the arrival of the time of salvation. This saint plays an important part in this time of Advent, being in last Sunday’s Gospel as well. This is because he is a tie between the time of waiting and the time of fulfillment: the Jews waiting for the Savior, and His finally coming for all mankind. It is also profitable to consider how Saint John the Baptist will be a witness at the time of the final judgment as well.

Some have erroneously said that John the Baptist was not entirely sure if Jesus was the savior, going by the fact that he sent his disciples to Him and asking if He was the One to come or not. This is easy to refute, as such a thought is based upon modern error (which contradicts the teachings of the Church Fathers). John had been preaching that Jesus was the Savior, recognizing Him immediately (“ecce Agnus Dei”) and showing Him honor when He came to be baptized. However, John’s followers had something else in mind when it came to the savior which they were waiting for (expecting one to be either as John was, or one who was of great power – and perhaps both in some way). St John saw that he would soon not be able to speak to his followers (foreseeing his death) and thus rather than repeat the same message which he had openly declared since the baptism of our Lord, he decided it would be best if his followers went to Jesus themselves. Therefore, he humbly had them ask (for their sake) the question in his name if He (Jesus) was the One Who was to come. Again, John himself had no doubt.

Jesus responded in the same manner by which John had the question asked, telling the disciples to say to John all that they had seen and heard (which was in the end for the disciples themselves, as our Lord knew), concluding by saying that one is blessed who is not offended by what He does and teaches (meaning the disciples of John should not be offended if some of them leave to follow Jesus Who is Truth). These words of wisdom were said to be for all ages, for indeed when one is seeking the true religion (the Catholic Church) he/she must not be attached to any minister or contrary way of thinking (i.e. error).

So as to show that John the Baptist was not being corrected in any way, Jesus then went on to compliment him, as well as make clear that the time of salvation had indeed arrived. He thus asked his followers (many of whom had followed John the Baptist beforehand) if they had come out to the desert to see one of great status who spoke empty words, reminding them that in fact they had come to see a prophet. Then Jesus went on to say that John was “more than a prophet” i.e. he was the greatest and last of all the prophets, the one who was prepare the way for the coming of the Savior. This was Jesus’ way of verifying that He Himself was the Redeemer, for such were the teachings and mission of John.

The conclusion, however, may be confusing to some, for right after Jesus had said that there had been none who were greater than John the Baptist, He then turned and said that the least in the kingdom of heaven was great than John, . Here we have to recall that John the Baptist was still alive and thus on the Earth. Thus we learn that those who are in Heaven are in a much higher and greater position than those who are still in this life, as the former are fully purified and in the presence of The Holy Trinity, Whose beauty is continually reflected upon them who were made in His image and likeness. We can confidently say that now that John the Baptist is in this heavenly state, He is one the highest of the saints there, after Mary (which has been held traditionally, along with Saint Joseph).

(Here I should note that there is an exception when it comes to what was said above in reference to souls in Heaven being higher than those still in this life – for after our Lord’s passion there were finally souls in Heaven, while Mary was still upon this earth. She was in a higher state down here than even those who were the highest in Heaven (such as St. John the Baptist and St. Joseph). This was due to her always having being without any stain of sin, as well as loving God more than all of the angels and saints together due to this purity and the related extent of the indwelling of the Holy Spirit within her. This is a meditation in itself, for this divine love and union within her causes her to be closer to God then even her being the actual mother of God.)

Here we can end the meditation on the Gospel and reflect a little on how it is concerning the various ranks in Heaven. We know from Saint Gregory the Great, who followed Saint Paul, that there are 8 choirs of Angels, beginning with angels and archangels and finishing with the cherubim and seraphim, the latter being those which are closest to the Trinity, praising and reflecting Him the most of all the angels. In our abbey church there is Icon over the high altar which portrays three of these choirs: the archangels Gabriel and Michael are below Mary (Michael defeating the devil as Gabriel holds flowers in honor of Mary’s purity), while the cherubim are at her right and left praising God (holding banners which say Sanctus). Then the seraphim are encircled around Her, being red in color as they are reflecting the fire of love of the Holy Spirit, of which Mary is filled. This portrays the reality of the Angels in Heaven very well (save the fact that angels do not have bodies but must be portrayed as such in artwork), for it is true that there the angels who are “closer” to God in that they love Him more than those who are of lower choirs. But we must not forget that they are all loving God to their fullest extent, fulfilling perfectly the reason why they were created, being truly filled with joy in doing so. There is no feeling of loss in Heaven, but rather, those who see others loving God more than themselves are filled with joy that He is receiving such love (being not self-centered).

I mention all this as it is this way with us (human beings) as well. Mary loves God more than do all of the angels and saints together (as was stated above), and yet all in Heaven rejoice that this is so. Then, following tradition (as was also stated), we have Saints Joseph and John the Baptist, being free from sin since their youth. Then I like to picture Saint Mary Magdalen who kissed our Lord’s feet, as well as Saint John the beloved apostle who laid his head upon our Lord’s breast, as their love for Jesus was clearly shown in the Gospels. One can easily continue considering saints such as Therese, Faustina, Martin, and so many others who showed their having great love and trust in God. What I like is that when you look at the first five saints (Mary onward, as stated above) notice that only one of them was a priest, while none were religious strictly speaking (as religious life did not yet exist). This show us that being a saint, loving the Lord entirely while giving testimony to the faith and being an example to others, is not something which is simply just for priests and religious. No, we are all called to love God with all of our heart, soul, mind and strength, and are offered the grace to do so. And one must never use the excuse that he is simply going to be one of those people who “just makes it into Heaven” or will be in the “lowest level” there. Even if one was, that individual (in the next life) will still love and praise God more than we can possibly grasp in this life. So let us strive to love God to the greatest extent which we can possibly imagine (again, this still being lower than the least of the saints in reality), desiring to bring others to doing likewise. This of course is only by the grace of God, for which we must humbly ask God, doing so with confidence as it flows abundantly through Mary. Amen.