Introduction to Advent
The first Sunday of Advent marks the beginning of the Church’s liturgical year. Through the yearly cycle of readings, we celebrate the whole mystery of Christ, beginning with his incarnation and ending with Pentecost and the expectation of his second coming.
The General Norms for the Liturgical Year and the Calendar describes Advent in this way:
Advent has a twofold character: as a season to prepare for Christmas when Christ’s first coming to us is remembered; as a season when that remembrance directs the mind and heart to await Christ’s Second Coming at the end of time. Advent is thus a period for devout and joyful expectation (no. 39).
During Advent, both the content of the readings and the violet vestments worn by the clergy (with rose as an option on the 3rd Sunday) speak to the penitential aspect of the season. The Gloria is omitted, as during Lent, but for a somewhat different reason, as the official commentary on the revised Calendar notes: “so that on Christmas night the song of the angels may ring out anew in all its freshness.” Unlike Lent, however, the Alleluia is retained before the Gospel as a clear note of joyful expectation.
Advent begins on the Sunday falling on or closest to November 30th and ends at Christmas, encompassing four Sundays.
1st Reading – Isaiah 2:1-5
This is what Isaiah, son of Amoz,
saw concerning Judah and Jerusalem.
In days to come,
the mountain of the LORD’s house
shall be established as the highest mountain
and raised above the hills.
All nations shall stream toward it;
many peoples shall come and say:
“Come, let us climb the LORD’s mountain,
to the house of the God of Jacob,
that he may instruct us in his ways,
and we may walk in his paths.”
For from Zion shall go forth instruction,
and the word of the LORD from Jerusalem.
He shall judge between the nations,
and impose terms on many peoples.
They shall beat their swords into plowshares
and their spears into pruning hooks;
one nation shall not raise the sword against another,
nor shall they train for war again.
O house of Jacob, come,
let us walk in the light of the Lord!
The Old Testament readings during Advent are prophecies about the Messiah and the Messianic age. This year, they are all from Isaiah.
Isaiah was the most prolific writer of all the prophets. He lived in Jerusalem and prophesied from 742 to 700 BC. The name Isaiah means “Yahweh is salvation.” Because he looked forward with joy to the coming of the Messiah, Isaiah has a prominent place in the liturgies of Advent and Christmas.
Our reading for today contains a vision of universal peace and an invitation to participate in that peace by fidelity to the word of God.
This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem.
The prophetic oracle opens with a standard superscription that identifies both the prophet and the subject of his pronouncement. Although Isaiah mentions Judah (the southern kingdom), we will see that the focus of his words is specifically the city of Jerusalem.
In days to come,
Not pointing to a particular event, this phrase simply means “in the future.”
the mountain of the LORD’S house shall be established as the highest mountain and raised above the hills.
Like most major cities of the land, Jerusalem was built on a mountain for protection. In the ancient world, mountains were also believed to be the homes of the gods. The higher the mountain, the more important the god, and the very highest mountain was considered the axis mundi, the center of the universe from which all blessings flow.
Here, Isaiah claims that Mount Zion, a mountain that is actually of medium height, will be established as the highest mountain. This isn’t because of political prominence or military might; rather, Jerusalem will be revered because it is the dwelling place of God.
All nations shall stream toward it; many peoples shall come and say: “Come, let us climb the LORD’S mountain, to the house of the God of Jacob,
People will be drawn to the mountain in great numbers, as if in religious pilgrimage or procession. They come willingly, not by force or decree.
Recall that Jacob’s name was changed by God to “Israel” in Genesis 32:28.
That he may instruct us in his ways, and we may walk in his paths.”
All the nations will converge on this holy city, not to despoil it of its wealth but to hearken to the word of the Lord and receive instruction in his law.
The expressions that he may instruct us in his ways (derek) and that we may walk in his paths (‘ōrah) are associated with the Wisdom tradition of Israel.
For from Zion shall go forth instruction, and the word of the LORD from Jerusalem.
Additional emphasis from the Wisdom tradition: from Zion, instruction (tôrâ) and from Jerusalem, word (dābār).
Note that Zion and Jerusalem are two ways of referring to the same place, Zion being the hill upon which the city of Jerusalem was built.
He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.
Obedient to God’s word, a beautiful image is given of the nations converting their weapons of war and death into implements of peace and life. The earth will no longer be a battlefield, but a place that brings forth the fruits of life.
This image is also found, with slight variations, in Micah 4:1-3. It is impossible to say with certainty which of the two books is the original, or whether both authors borrowed from a common source.
Because of this future promise of peace, we can presume that the people to whom it was first spoken were not enjoying peace at the time. Although the deep and abiding peace depicted can only come from God, note the important role the people play in its advent: they are invited to approach God and conform their lives, but ultimately it is their decision to actually carry out and complete this action.
O house of Jacob, come,
The law is linked with the temple, the house of Jacob, the spiritual center of Jerusalem.
let us walk in the light of the LORD!
The final exhortation is given to all: let us walk in the light of the Lord!
These words of Isaiah announcing God’s salvific intervention in the fullness of time will come true with the birth of Christ, who will initiate an era of perfect peace and reconciliation. In using this passage on the first Sunday of Advent, the Church encourages us to look forward to the second coming of Christ as we prepare to recall his first coming at Christmas.
2nd Reading – Romans 13:11-14
Brothers and sisters:
You know the time;
it is the hour now for you to awake from sleep.
For our salvation is nearer now than when we first believed;
the night is advanced, the day is at hand.
Let us then throw off the works of darkness
and put on the armor of light;
let us conduct ourselves properly as in the day,
not in orgies and drunkenness,
not in promiscuity and lust,
not in rivalry and jealousy.
But put on the Lord Jesus Christ,
and make no provision for the desires of the flesh.
For the first three weeks of Advent, the second readings help us interpret the meaning of the mystery of Christ and provide guidelines for how we are to behave while we await his second coming.
Today’s second reading is an urgent exhortation to the Christians in Rome that they are already living in the end times, and the time for action is now.
Brothers and sisters: You know the time; it is the hour now
The Greek word Paul uses for “time” is kairós; this is not a reference to chronological or sequential time, but the supreme moment of decision and action, an indeterminate time in which an event of significance happens. In Christian writing, kairós refers to the period of transition from the present age of sin to the long-awaited age of fulfillment.
In Jewish eschatological thinking, humans were powerless to bring about the fulfillment of the promises God had made through the generations. It would be necessary for God himself to intervene in history and provide avenues for the accomplishment of his divine plan. This intervention, in whatever form it took, would be the event that separated “this age” from “the age to come.” The fundamental Christian claim, called out here by Paul, is that the anticipated intervention by God was the coming of Jesus, and “the age to come” has therefore arrived.
for you to awake from sleep.
“This age” is often characterized by sleep, or night, or darkness.
Paul doesn’t seem to be suggesting any wrongdoing or negligence on the part of the Christians in Rome; they have simply been living in the old age.
For our salvation is nearer now than when we first believed;
This phrasing suggests that there has been an interval of time between the time of their first believing and the time of this exhortation.
the night is advanced, the day is at hand.
Paul seems to believe that Christ’s second coming was imminent and that it was imperative that Christians take resolute steps to reform their lives.
“The time is short. … The day of resurrection and of the terrible judgment is fast approaching … If you have done everything that was asked of you and are prepared for it, then you have nothing to fear, but if you have not, then look out! Paul is not trying to frighten his hearers but to encourage them, so as to detach them from their love of the things of this world. It was not unlikely that at the beginning of their endeavors they would be more dedicated and slacken off as time went on. But Paul wants them to do the opposite – not to slacken as time goes on but to become even more dedicated. For the nearer the King is, the more they ought to be ready to receive Him.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 23]
Let us then throw off the works of darkness and put on the armor of light; let us conduct ourselves properly as in the day,
Note the continued employment of the dark/light imagery. Paul is urging them to leave their former lifestyles behind. Christians cannot afford to remain in the unprotected condition of being dressed in bedclothes at a time when the situation calls for armor. The military imagery of armor suggests spiritual warfare, indicating that there are hardships that Christians must be prepared to face.
The “armor of light” is described in 1 Thessalonians 5:8 and Ephesians 6:13 as faith, hope, charity, fidelity, uprightness, etc. (i.e., the virtues).
During Advent, the Church calls us to do the same thing. We must turn away from any behavior that is harmful to our relationship with Jesus Christ in order to prepare the way for the Lord to come into our lives.
not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy.
Paul catalogs the vices that comprise the “works of darkness.”
“Paul does not forbid alcohol; he is opposed only to its excessive use. Nor does he prohibit sexual intercourse; rather he is against fornication. What he wants to do is to get rid of the deadly passions of lust and anger. Therefore he does not merely attack them but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 24]
But put on the Lord Jesus Christ,
Let Christ be our armor. To “put on” Christ is to become identified with him, to live his life in one’s own flesh. To live in this way is to live fully in the new age.
and make no provision for the desires of the flesh.
When Paul speaks of the desires of the flesh (sárx), he is referring to all human frailty, not just physical weakness.
It is essential to note that living the way that Paul describes does not bring forth our salvation; rather, the salvation that comes from God determines the Christian manner of living. Everything is a gift from God.
The time in which both we and Paul’s audience live is the in-between time, when the paschal mystery has been revealed but has not yet reached its fulfillment when Christ comes again. This is not an empty time; rather, it is a time of grace when the paschal mystery is at work transforming the world. Thus, as we ardently look forward to that day, we are not to remain passive — we are to prepare the way for Christ by prayer and deeds of goodness and righteousness.
Gospel – Matthew 24:37-44
Jesus said to his disciples:
“As it was in the days of Noah,
so it will be at the coming of the Son of Man.
In those days before the flood,
they were eating and drinking,
marrying and giving in marriage,
up to the day that Noah entered the ark.
They did not know until the flood came and carried them all away.
So will it be also at the coming of the Son of Man.
Two men will be out in the field;
one will be taken, and one will be left.
Two women will be grinding at the mill;
one will be taken, and one will be left.
Therefore, stay awake!
For you do not know on which day your Lord will come.
Be sure of this: if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come.”
Each year on the first Sunday of Advent, the gospel that the Church proclaims is not about Jesus’ coming as a babe in Bethlehem, but about Jesus’ coming as the Son of Man. We are being urged not to simply remember the birth of Jesus many years ago, but to prepare today for the coming of Jesus at the end of time.
Today’s gospel is part of a private instruction that Jesus gives to his disciples about the end times several days before his passion. He is preparing them for what is about to occur and what will happen afterward.
Jesus said to his disciples: “As it was in the days of Noah, so it will be at the coming of the Son of Man.
Jesus is teaching about the character of the paraousía, the future coming of the Son of Man, by drawing an analogy with the story of Noah.
The literal meaning of the Greed word paraousía is simply “coming” or “presence,” but early on it gained eschatological significance in Christian theology. The ancient Israelites believed that God would send someone to inaugurate the end of time, when the designs of God would ultimately be fulfilled.
In those days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. They did not know until the flood came and carried them all away. So will it be also at the coming of the Son of Man.
Like the great flood, the Son of Man’s second coming will happen unexpectedly, taking people by surprise, whether they are doing good or evil.
In just a few strokes, Jesus sketches humanity’s perennial preoccupation with worldly concerns. They think it’s more important to eat and drink, and find a husband or wife, than to prepare for eternal life.
There’s nothing wrong with eating, drinking, or marrying — it’s what the unprepared people didn’t do that caused problems: they failed to take God into consideration of their lives. They were oblivious of the danger that faced them, and so they did not ready themselves.
Two men will be out in the field; one will be taken, and one will be left. Two women will be grinding at the mill; one will be taken, and one will be left.
It is in the context of the ordinary affairs of life — farmwork, housework, etc. — that God calls us, and we respond: that is where our eternal happiness is decided. (Note the gender balance: the responsibility of preparedness is all-inclusive.)
To be saved, one does not need to meet any special conditions or to be in a special position in life: one simply has to be faithful to the Lord in the middle of everyday affairs.
There is some ambiguity in the verb used here for those that are taken. Elsewhere the verb paralambánetai is translated “take you to myself” (John 14:3); because of this, some scholars maintain that is the meaning intended here. This has given rise to the notion of what some evangelical Christians refer to as “the rapture,” God’s scooping the faithful up and taking them into heaven.
However, since the consequence of the approaching day is negative in both the story of Noah and the experience of the householder that follows next, the verb should probably be understood in a negative way here as well. In other places in Scripture, the coming of the Son of Man might be seen as a time of salvation; here, it is portrayed as a time of calamity.
Therefore, stay awake! For you do not know on which day your Lord will come.
The first of two strong exhortations in this reading: stay awake!
Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.
Unlike the workers in the field and at the mill, we know the householder was not prepared because the thief was successful at breaking into the house.
So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
The second strong exhortation: be prepared! Each depiction in its own way tells us to be ready, for we never know when the time will come.
The important thing is not to be speculating about when these events will happen and what form they will take, but to live in such a way that they find us in a state of grace.
Despite the disconcerting description of the end of the world, the selection of this gospel reading for today is intended to reassure the faithful that God’s promised salvation will indeed come to pass. It is not a question of if, but merely of when, the Son of Man will return in glory. With this assurance in mind, disciples are to remain alert and vigilant, calm and sober, giving in neither to despair nor to frenzied activism, keeping hope burning brightly through prayer and purposeful action.
Advent is not simply a season to prepare for the celebration of Jesus’ birth; rather it is a season to prepare for the coming of the Lord into our daily lives. As we read this passage, we can tell by our reaction whether we look forward with joy or dread to the coming of the Son of Man.
Connections and Themes
- The readings on the first Sunday of Advent set the tone for our reflections throughout the season. It is a time of great anticipation, when we reflect on the wondrous fact that through Christ, God has entered world history and became part of our existence.
- We often think of Advent as the time when we prepare for the coming of God to us, but the readings today also call attention to our own journey to God. We are a pilgrim people.
- First Reading: Isaiah tells us that there is a universal invitation to approach the mountain of the Lord, the place where God dwells in the midst of the people.
- Second Reading: Paul outlines how we should live during our pilgrimage here on earth; namely, that we should put away our deeds of darkness and self-indulgence and clothe ourselves instead in the deeds of Jesus Christ.
- Gospel: Jesus points out the need for us as pilgrims to be alert, attentive, and open to a change of heart. If we accomplish this, we will discover God in our own lives.
- The pilgrims. Expanding on the theme of pilgrimage, the first reading underscores the universality of the call to God. All nations, many peoples, stream to the mountain as one community of believers. There is no discrimination; no restriction on gender, race, culture, or age. The only qualifications for participation are found in the manner of life required while on the pilgrimage itself.
- The destination. Isaiah’s references to the mountain and the city of Jerusalem have a broader significance: they represent the presence of God in our midst. This presence is our destination, the goal we are striving toward on our pilgrimage. It is not some distant place, but in our everyday lives; we will find God in our midst, in the new world of justice and peace that we fashion with one another.
- Life on the pilgrimage. All three readings give clear direction on how we are to live while on this pilgrimage to God. In Isaiah, we see that we must not only put away our instruments of violence and hatred, but also permanently fashion them into life-producing implements. Paul exhorts us to put away our sinful lifestyle of the past and instead walk in the light of Christ. Jesus instructs in the gospel to stay awake, prepared, and vigilant. This life we are instructed to lead must be lived in the actual world in which we find ourselves. We are called to journey deeper inside our lives, not outside of them. That is where God is present, and where we are striving to go this Advent season.
Sunday Readings 