The Season of Advent brings with it a feeling of expectancy and of new life. A new impulse occurs at this the beginning of the Church's new ecclesiastical year, and it is one which pervades all levels of creation on our planet.
During the weeks immediately preceding Christmas itself we explore, through the Intents and Lectionary set out in our Liturgy, some aspects of humanity's past, our progress and our destiny. Also, we have an opportunity to reflect on all of these things in the context of humanity's encounter with God.
Today I wish to present some of the themes and images which are set out in our sacred writings during these weeks of Advent, and here I wish to pay special tribute to the writings of the Benedictine monk Dom Bede Griffiths.
The historical and theological development of the idea of a Messiah (which have their origins in the OT) is central to the teachings of Christianity; it is in fact the foundation stone on which our Faith is built. This is made very clear in the New Testament writings. And so we cannot divorce the N.T. from the O.T. as is sometimes done these days, as one (NT) is the continuation and fulfilment of the other (OT). We need to study the Prophets of old if we are to understand where the N.T. writings received their inspiration and knowledge. It will also help us to understand the origins and meanings of these strange images, terms and titles which are used in relation to our Lord and which appear in the different sections of the Bible.
In the Bible, the future of humanity has been presented to us with the use of a variety of images. For example, our destiny is imaged in the form of a new creation, a new paradise or a promised land. But the myth which took deepest root in ancient Israel, and the one which expressed above all the hopes and expectations of the people, was that of the Messiah and his Kingdom. Putting to one side much historical detail, one can say that this expectation reached its height under the reign of king David and his son Solomon. But their kingdom soon fragmented. And as Solomon in particular had failed to fulfil the expectation of the prophet and of his people, the coming of the 'anointed one' or king was projected into the future.
Israel's concept of the Messiah and what role he would play changed a number of times down the centuries. At one time it was understood that the Messiah would be a king who would rule over all Israel and their enemies. He was also to be a priest-king like Melchizadek of old, one who combined the royal and priestly offices. But there is also another figure which developed during this early period of their history, that of the suffering servant of Israel, as represented in the writings of the prophet Isaiah. This is a concept infinitely more profound than that of the warrior-king.
This figure, though representative of the people as a whole, came to be focussed also on the Messiah. And it was perhaps the greatest achievement of Jesus to have united or blended these two figures in himself - that of the Messiah (the son of God), with that of the suffering servant who lays down his life for his people, as we have represented in the image of the shepherd who lays down his life for his sheep. But the development of the figure of the coming Messiah continued, and another idea which attached itself, and influenced even more profoundly the mind of Jesus, was that of the Son of Man.
The word Man has many meanings. In our context it refers back to the first man, the 'Adam Kadmon', who is also the archetypal Man, the one created in the image of God (Imago Dei). (This concept of the archeptypal Man can also be found in the teachings of Hinduism, Buddhism and also in Islamic literature.) One cannot doubt the fact that Jesus used this particular term (Son of Man) in reference to himself (cf Luke's gospel).
Thus, we can see from our reading of scripture how the concept of a messiah underwent a gradual transformation over many centuries. From the warrior-king who was to conquer his enemies and establish his throne by war, he came to be seen as the Suffering Servant who bears the sins of the people. From the Son of God who sits in majesty on high, he came to be seen as the Son of Man, who shares the sufferings of all humanity. But he also triumphs over death and restores man to his original state as head of creation. All these themes and images were projected onto the Messiah down the ages by the people of Israel. And what is of great significance to us is that they became woven together in the story of Jesus of Nazareth.
Jesus was declared a king of the house of David, but he was also the Suffering Servant of Isaiah. He declared himself to be the Son of Man who had nowhere to lay his head (cf Nativity), but he was also the Son of God who ascended above the heavens and was to come again in glory. He was the priest who had entered into the heavenly sanctuary, and he was also the bridegroom who prepared a marriage supper for his bride (the Church). When you read the N.T. you can see all of these mentioned in reference to Jesus. You can also see how the authors of the gospels emphasised one or other of these images or titles according to their own preferences, and in accordance with the culture, needs and understanding of those for whom they were writing - Greeks, Jews, the educated classes, the people of city and country.
The symbol of the Kingdom was, for many of the followers of Jesus, clearly to be in the form of an earthly kingdom. (The zealots, such as Judas, wanted to restore the kingdom by force of arms. The disciples in fact asked Jesus many times when he would restore the kingdom of Israel. With this expectation, they competed with each other to have a place either side of their Lord in this new kingdom on earth.)
Yet, prophets like Micah would speak of a different kind of kingdom again, a kingdom which would be a reign of peace - quite a different vision altogether. The kingdom of the Messiah for Micah and others appears as a return to Paradise, to that original and pure state of existence, when the spirit returns to man, the spirit of wisdom and understanding, of counsel and might, and of knowledge and the fear of the Lord, the restoration of law and justice. Finally, and I wish to emphasise this, Micah saw this new reign as the restoration of the original harmony which existed between humanity and nature. There are so many images, themes and titles on which to reflect.
Advent is a period which is usually filled with expectations of joy, hope and peace. But there is another side to it for we are, or ought to be, confronted with aspects of our own nature and we should be using this time for the development of certain personal qualities and attributes. Alongside this activity of introspection and self-improvement, we are also to reflect on the scripture readings selected for these weeks, and to meditate on the deeper significance of concepts like Messiah, Kingdom etc. They obviously refer to historical events, but they also transcend them and have a universal and timeless significance.
These are some of the reasons why the season of Advent is traditionally considered a penitential one, (as is the season of Lent). It is a period of personal preparation for the Holy One whose arrival in this world we celebrate on Christmas Day. A programme is set out for us. It includes self-examination (though not in the sense of being morbid and pre-occupied with our shortcomings, but rather recognising them what they are), of purification/cleansing (body, mind and spirit), together with the development or improvement in certain personal qualities and attributes as suggested by the Intents for these weeks. Above all, this method/discipline is intended to bring us closer to God and make us more receptive/open to the great outpouring of grace which envelopes the world at the great Festival of Christmas. Our challenge is to make a real effort this year in our personal preparation for the coming of the Prince of Peace.
As students of the Mysteries we know that, from a mystical point of view, the Festival of the Nativity is not only a story about the birth of Jesus of Nazareth 2,000 years ago, but that it is also pointing to his continuing Incarnation in this world. One means of His perpetual coming into this world is in fact through us. Each one of us, therefore, must strive for that great spiritual moment - the birth of the Christ-child within the cave of the human heart. This spiritual birth in each of us marks the beginning of the journey of the soul back to God.
This is but one aspect of the mystery of the Incarnation - it takes place within ourselves, as we are all made in the likeness of God and are His children. It also points to the most important fact that it is in this world that we commence our journey to God, that it is in this world that we must work out our 'salvation', to use a traditional term, it is in this world that we first encounter the presence of God and experience his love.
Our study of scripture shows us how humanity has progressed spiritually, albeit very slowly. The mystical teachings and insights referred to in the O.T. were understood in those days by only a few, and the gnosis (knowledge of God) by even fewer.
As I have already observed, the coming of the Christ 2,000 years ago, as Jesus of Nazareth, heralded a new impulse in our spiritual evolution. He proclaimed for all to hear the following:
(i) A new Law, the Law of Love (Agape), and which became the foundation of the new religion. ('Love one another' etc., cf John15:17 etc.)
(ii) The teachings of the old religions i.e. the Ancient Wisdom teachings which can be found in each of them, and which were taught to the select few, now became the property and experience of all who have 'ears to hear' and 'eyes to see'.
(iii) That each of us is indeed the temple of God and that the spirit of God dwells in each one of us (1Cor.3:16). This truth was also considered a secret teaching, but no longer.
(iv) That the Christ-spirit (the spark of the divine within) is in fact an integral part of our own being. It is our personal connection with God, and it was the source of that personal transformation which affected the disciples, such as Paul (e.g. "Christ in you..." Col1:27).
(v) That the glory of the Kingdom of God is with us here and now if only we would lead a Christ-centred life, and acknowledge the truth of His teaching (e.g "I am the Way, the Truth and the Life..." John14:6). And this teaching is made much more tangible to us in the celebrating of the Holy Eucharist, which is also one of the means used by our Lord for abiding with us and in us.
We do not know what lies before us in this new ecclesiastical year, but if we have trust in God, if we commit ourselves to daily improvement in virtues, and have regular periods of quiet communing with God, surely it can only be a year full of enriching experiences, bringing with it more insights into our own nature, a clearer understanding of what it means to live "in-Christ" and a deeper insight into what the word "Christian" means.
Frederick A. Shade
December 2004
