ADVENT II [A]: Is 11:1-10; Rom 15:4-9; Mt 3:1-12

 Matthew begins today by telling us that Saint John the Baptist proclaimed a baptism of repentance in the wilderness of Judea. John's message was one of repentance in preparation for the Kingdom of Heaven that was at hand. It is the same message that Jesus proclaimed when He began His ministry in Galilee. "Repent, for the Kingdom of Heaven has come near." [Mt. 4:17] 

In the New Testament, the call to repentance appears as a fundamental part of the message proclaimed. John the Baptist appears prominently preaching about the need for repentance (Mat 3:2). Jesus continued the message of John the Baptist (Mat 4:17), and repentance also played a key role in the disciples’ preaching (Mk 6:12). Afterwards, Jesus declared that in his name repentance for the forgiveness of sins should be preached to all nations (Lk 24:47).

Indeed the Bible leaves no doubt that repentance is a necessary condition for salvation. This means that without repentance there is no salvation. In this aspect, repentance appears directly linked to faith.

Bible speaks of three types of repentance. The first is just a human reaction to the punishment for sin. An example of this type of repentance is shown by Esau (Gn 27:30-46). At no time did Esau truly repent of his sin. He only mourned the losses he had suffered (Hb12:17). Another one who demonstrated this kind of empty repentance was Judas Iscariot (Mat 27:3-5). They both mourned their own losses but not in relation to God.

The second type of repentance is called attrition. This is imperfect contrition, a desire not to sin for a reason other than love of God.

Attrition is counterfeit repentance, which never qualifies us for forgiveness in itself. It is like the repentance of a child who is caught in the act of disobeying his mother and cries out, ‘Mommy, Mommy, I’m sorry, please don’t spank me.’ Attrition is repentance motivated strictly by a fear of punishment. If with the hope of pardon, and the desire to exclude the wish to sin, the sinner confesses his sin to God, not out of genuine remorse but out of a desire to secure a ticket out of hell. Although this attrition cannot of itself, without the Sacrament of Penance, conduct the sinner to justification yet it does dispose him to receive the grace of God in the Sacrament of Penance. Therefore, at least attrition is required for the sacrament of reconciliation.  For smitten profitably with fear, the Ninivites at the preaching of Jona did fearful penance and obtained mercy from Lord.

True repentance can be seen in the words of King David when he asked, “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:10). This kind of repentance can only exist in a broken spirit, a broken and contrite heart, and surely God will not despise it (Ps 51:17; cf. 1 Jn 1:9). It can be understood as a gift of God resulting from regeneration. Contrition is motivated by love of God, causing the penitent to regret sin as evidence of a turning away from God who loves us. Here the sinner mourns his sin, not for the loss of reward or for the threat of judgment, but because he has done injury to the honor of God.” 

Plato tells the story of a shepherd named Gyges, who was in the service of the king. One day there was a great storm and an earthquake where he was pasturing his flock. A great chasm opened in the earth and Gyges descended into the chasm. There he saw many astonishing things, including what looked like a human corpse. Although there were many amazing treasures in the chasm, he took nothing except a gold ring the corpse had on his finger. He then made his way out. He attended the usual meeting of shepherds which reported monthly to the king, and as he was sitting in the meeting, he happened to twist the bezel of the ring towards the inside of his hand. He immediately became invisible to his companions. He was astonished, and began twisting the ring again, and turned the bezel outwards, whereupon he became visible again. He experimented with the ring to see if it really had this power and found that every time he turned it outwards he became visible, and every time he turned it inwards, he became invisible. Having made this discovery, he managed to get himself invited to the palace where he stole great treasures from the king himself. Being invisible, he would never be caught. There would be no consequences for his actions whatsoever. — Plato asks the question, if we remove all consequences, all fear of punishment, is there any reason to seek honesty, virtue, and character? It’s a good question. John’s answer is that God takes sins seriously, and, hence, we must repent and renew our lives.

 

During Advent, we are called to be repentant of our sins. John the Baptist, the stern and uncompromising preacher, challenges our superficial attempts at change, demanding that we take a deeper look.  He says, Produce good fruit as evidence of your repentance. Every tree that does not bear good fruit will be cut down and thrown into the fire. We must mend ruptures and soothe frictions, face family responsibilities, work honestly, and treat our employers and employees justly.   Start where you are, John says.  Our domestic and social lives must be put in order.    He calls for rectitude and social consciousness.   We must abandon our selfish thirst for consumption and, instead, be filled with the expectation of Jesus’ coming.   Therefore, following John’s advice, let us celebrate the memory of this first advent, prepare for Jesus’ new advent in our lives, and wait for his second advent at the end of the world.