Waiting in Action

Friends, our readings for this Third Sunday of Advent help us understand what to do while we wait for the Lord. An Advent spirituality of waiting is part of Christian life; our entire life, in a way, is waiting. We pray, “Come, Lord Jesus,” waiting for Christ to come back. But this is not just a passive stance; there is a lot to do while we wait.

Friends, our first reading for this Second Sunday of Advent, taken from Isaiah 11, describes the Messiah’s arrival: He “shall sprout from the stump of Jesse,” and “the spirit of the LORD shall rest upon him.” The Messiah, we hear, will come bearing seven gifts of the Holy Spirit, gifts that come to full expression in him. The Advent season is a time of longing for these gifts—watching, waiting, and praying for them.

Friends, we come to the New Year celebration of the liturgical year: the First Sunday of Advent. This is the season of sacred waiting—four weeks of looking, hoping, and watching, with a kind of joyful anticipation, for the adventus (coming) of the Savior. If you’re like me, you rather hate to wait. Yet waiting is all over the Bible, and at the heart of it is the painful process of decentering the ego.

Friends, we come to the final weekend of the liturgical year and the celebration of the Solemnity of Christ the King. Now, our country was formed in rebellion against a king, and kingship as a political reality is far removed from us. But what does kingship mean for us spiritually? In a word, everything. If you’re baptized, you’re a king, because you’re conformed to Christ, who is priest, prophet, and king. And your job, wherever God puts you, is to order things—first and foremost in your own soul—toward the end of God’s kingdom.

Friends, we come to the Thirty-third Sunday in Ordinary Time, which means that next Sunday is the final Sunday of the liturgical year. During this time, the Church always gives us apocalyptic readings, and our Gospel today is from “the little apocalypse” in the Gospel of Luke. Apokalypsis in Greek does not mean “end of the world”; it means “unveiling”—taking away the kalyptra, the veil. This is why, when apokalypsis is rendered in Latin, we get revelatio, revelation—taking the velum, the veil, away. So apocalyptic literature is all about the showing forth of a new world. But that has to be preceded by a sort of shaking of the old world.

Friends, this Sunday we’re celebrating, with the whole Church, the dedication of the great cathedral of Rome: the Lateran Basilica. You could argue very persuasively that this see church of the pope is the most important of the four major basilicas in Rome; it is the great temple of Catholicism worldwide. This is why the readings for today are all about the temple, this place of right praise where God and his people meet—and find union.

Friends, All Souls Day, November 2, falls on a Sunday this year, so we can really spend some time reflecting on this wonderful feast, which means so much to Catholic people. Why do we pray for the souls in purgatory? I wonder if I could begin by reflecting on why we speak of the “soul”—this higher principle breathed into us by God that survives the death of the body.

Friends, for this Thirtieth Sunday of Ordinary Time, we are treated to the wonderful and deeply challenging parable of the Pharisee and the publican from Luke 18. We are meant to see in this deceptively simple story a basic and clarifying principle in the spiritual order—namely, that the ego is meant to revolve around God, not God around the ego. And this might not be immediately clear: Sometimes the people that look the most religious actually aren’t very religious, and the people that look a million miles from God are actually in the right spiritual space.

Friends, when something tragic happens and people offer their prayers, you’ll often hear now, “I've had it with thoughts and prayers. We have to act.” In some extreme cases, people of prayer are mocked, as though prayer is just something completely ineffectual that we should leave behind in favor of action. We’re the first generation in recorded human history ever to feel this way. Human beings, across cultures, have always believed in the power and efficacy of prayer. Our first reading this week from Exodus 17 beautifully displays this power—and the fact that prayer, far from undermining action, sustains and supports it. 

Friends, in our second reading this Sunday, Paul writes to Timothy, “Remember Jesus Christ, raised from the dead, a descendant of David: such is my gospel.” The Gospel is not the ethical teachings of Jesus or the doctrinal teachings of Saint Paul; the Gospel is Jesus himself. And Christianity is not a noble spiritual path or a set of ideas; it’s a relationship to Jesus. All those other things are great and follow from him—but it’s about him!