The season of Advent is both an exciting and a challenging time for the preacher. It is exciting because we are confronted with dramatic eschatological claims about what God is doing that climaxes in the birth of a baby named Jesus. It is challenging because so much of what is claimed in the lectionary readings is out of step with the reality of our culture. In our culture, eschatology has been collapsed into some form of personal fulfillment that is promised through participation in consumer spending. How does the preacher lift up eschatological claims about a “new heaven” and a “peaceable kingdom” in contrast to the competing claims of a materialistic and self-absorbed culture?

A primary focus of the Advent lectionary readings is expectation. What we are to expect in God’s coming is dramatically described in the Isaiah readings for the season. We yearn for that time when “the lamb will lie down with the lion,” when “swords will be beaten into plow shares and swords into pruning hooks,” and when “we will study war no more.” The readings from the prophet Isaiah encourage eschatological dreaming about what will be when the Messiah comes. How can we preachers heighten people’s expectation about God’s coming? Is it possible for us to help our people to engage in “eschatological thinking” that could transform the current moment? Can the beckon of “the not yet” substantially impact “the here and now”?

A second theme of Advent is fulfillment. In the gospel readings the emphasis is on telling what God has done in Jesus that is a fulfillment of the earlier announcements of peace, restoration, and harmony. In Jesus all that was promised has now come, what was far off is now near, what was hoped for has now been realized. How does the preacher point to signs of fulfillment of this wild eschatological promise in an age of war, famine, and scarcity? Can the church be a sign of fulfillment? The theme of fulfillment may be the greatest challenge for the Advent preacher. How can the Gospel lift up weary hearts without creating disappointment and disillusionment?

A third theme, most often dealt with in the epistles, focuses on appropriate living for the Christian community in light of the birth and life of Jesus. Here is a re-articulation of the hope that is to characterize the life of the church. Righteous living is the expected response on the part of the believer to the Christ event. The Pauline material, Hebrews, and James focus on the nature of the Christian life in response to the birth of Jesus.

With this introduction in mind, I will give attention to each of the readings for the month of December. Clearly, the focus of all the readings will be on Advent and Christmas as understood in the tension between expectation and fulfillment. What can we expect? What can be fulfilled?

First Sunday in Advent

December 2, 2007

Isa 2:1–5; Rom 13:11–14; Mt 24:36–44

The first Sunday in Advent is an opportunity to “paint a picture” of a new possibility. What can we expect? Advent is a time to test our vision and to develop eyes to see beyond the now to the not yet. The readings for this Sunday help to sketch a new vision, a new possibility for the human community.

Isaiah points to a time when many people will turn to God. In that time many peoples “shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.” In our contemporary weariness can we even imagine what Isaiah describes? Advent can be a time to liberate our vision with prophetic imagination. The gospel lesson in Matthew cautions the believer to stay ready. Believers never know when God’s Messiah will come, and need to stay focused on what is possible so that they do not miss out on God’s coming.

I see an important link between vision and readiness that Advent gives the preacher the opportunity to develop. If we cannot see where we are going, how in the world will we get there? Stuck in the doldrums of the current age, we need to hear a liberating word about both vision and readiness. Perhaps we do not wait for God because we have lost sight of what we are looking for. Paul makes it clear, however, that while we are waiting we are to love one another. Christian eschatology is not passive waiting. It is waiting while loving our neighbor, forming community, and calling each other to a new age where we will study war no more.

Second Sunday in Advent

December 9, 2007

Isa 11:1–10; Rom 15:4–13; Mt 3:1–12

Vision continues to be the theme of the second week of Advent. Isaiah portrays a time when righteousness will be the law of the land. A time will come when even “the wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.” This familiar vision of enemies becoming friends, opponents becoming allies, and strangers becoming neighbors stretches the eschatological vision even further. Dare we dream such dreams? Dare we have such expectations? Can we become converted to such a point of view?

The gospel lesson follows upon the dramatic vision of the prophet with the narrative on John the Baptist as the one who prepares the way. This time of preparation involves a call to repentance. While Advent is about vision, it is also about repentance. In order to receive that which is promised, change needs to occur in the human community. While the birth of the Messiah promises change, the believer is to receive this change by repenting from his or her old ways. A new day results in a new human community.

The Pauline reading reinforces this theological call to repentance by describing the Jesus event as a promise of hope to the Gentiles. The vision of the new is now broadened to include both Jew and Gentile. So while Advent helps the church to have a new vision, it also invites the church to repentance for the sake of the fulfillment of the vision.

Third Sunday in Advent

December 16, 2007

Isa 35:1–10; James 5:7–10; Mt 11:2–11

For a third week the Isaiah reading focuses on a dramatic restoration of life. In this portrait of the new, “the lame shall leap like a deer, and the tongue of the speechless sing for joy.” Advent is a time of raised expectations!

The reading from Isaiah is paired with the Matthew narrative about John’s doubt as to whether Jesus is the Messiah. The evidence of Jesus’ messianic status is in the works that he accomplishes. That is, “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news [preached] to them.” What Isaiah sees as the restoration of life is pointed to as messianic evidence in the work of Jesus.

This third sermon in Advent could focus on ecclesiology as the place where eschatology and mission become partners. The believer’s vision of the new day is demonstrated in the new life that even now breaks loose in the church and the world. Where is there evidence of the new about which both Isaiah and Matthew speak? Preacher, point to the new. The reading from James counsels disciples to wait patiently for the Lord’s coming.

Fourth Sunday in Advent

December 23, 2007

Isa 7:10–16; Rom 1:1–7; Mt 1:18–25

The Isaiah reading foretells that a young woman will conceive and bear a son who will be called Emmanuel. This sign of the new has been interpreted in Christian tradition as Mary. Accordingly, the Matthew reading is the narrative of the birth of Jesus and the appearance of the angel instructing Joseph to take Mary as his wife. In the appearance to Joseph, the angel quotes from the prophet Isaiah.

There certainly is a power in this birth narrative that is released in the telling of the story. The fourth Sunday in Advent provides opportunity for a narrative sermon that lets the story of new birth be told while seeking parallels in our contemporary period. Where is life breaking loose now in unexpected ways and in unanticipated places?

Since Advent is an eschatological event climaxing in the birth event, what can the preacher point to that affirms the past and prepares the way for continuing radicality of incarnation? If we cannot locate signs of hope, perhaps we can raise our voices in lament for what is not. We know that lament has been an eschatological genre in the tradition of the faithful. If we cannot rejoice in what is, we can weep for what is not. Weeping for what is not is an eschatological act of faith and a cultural form of resistance. Is it possible that this Advent we should end in weeping?

Christmas Day

December 25, 2007

Isa 9:2–7; Titus 2:11–14; Lk 2:1–20

The prophet Isaiah continues to be the source of vision for a new expectation. Here “the people who have walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined.” We also read, “For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”

Following the Isaiah reading is the Lukan birth narrative. Do not miss the power inherent in the narrative. In telling the story through Luke’s eyes a power is released that is not the same as in talking about the story. Here, letting the story speak in its own narration opens up preaching opportunities.

Tell the story and then ask, as on the fourth Sunday of Advent, Where can we rejoice? What comfort comes from this story? What challenge comes from this story? Where do we need to weep in our own lack of response to this story? How do we tell this story of hope and promise in a broken and suffering world?

First Sunday After Christmas

December 30, 2007

Isa 63: 7–9; Heb 2:10–18; Mt 2:13–23

This reading from Isaiah focuses on rejoicing in the steadfast love of God. God has become the savior of his people. The gospel lesson from Matthew is the story of Herod’s opposition to the birth of the baby and Joseph’s flight into Egypt to protect the child from danger.

The Hebrews reading deals with Jesus as the high priest in the service of God who serves as a sacrifice for sin. Because of the atonement, we are all now brothers and sisters.

An obvious response to Christmas is to develop the Matthew narrative in which the resistance and opposition to what God is doing is made clear. Joseph and his family were in danger from the culture and had to flee for their lives. In what ways is the Christ event still being resisted, including by our own culture? Where is the church in relationship to these dangers? Where does the church position itself in relationship to a culture that opposes the radicality of the Jesus event?

Advent and Christmas give us powerful preaching opportunities. Power to your proclamation!