“Into this world, this demented inn
in which there is absolutely no room for him at all,
Christ comes uninvited.”
(Caravaggio’s Nativity with St Francis and St Lawrence / 1609 / Palermo, Italy)
(I found this little advent post from 2016 and found it still quite fitting for today)
Pope Benedict XVI in his homily celebration of First Vespers
of the First Sunday of Advent
(Saturday, 2 December 2006)
“At the beginning of a new yearly cycle, the liturgy invites the Church to renew her
proclamation to all the peoples and sums it up in two words
These words, so concise, contain an ever new evocative power.
Let us pause a moment to reflect:
it is not used in the past tense—God has come,
nor in the future—God will come,
but in the present—‘God comes.’
At a closer look, this is a continuous present, that is, an ever-continuous action:
it happened, it is happening now and it will happen again.
In whichever moment, ‘God comes.’
The verb ‘to come’ appears here as a theological verb, indeed theological,
since it says something about God’s very nature.
Proclaiming that ‘God comes’ is equivalent, therefore, to simply announcing God himself,
through one of his essential and qualifying features: his being the God-who-comes.
Advent calls believers to become aware of this truth and to act accordingly.
It rings out as a salutary appeal in the days, weeks and months that repeat:
Remember that God comes!
The one true God, ‘the God of Abraham, Isaac and Jacob,’
is not a God who is there in Heaven, unconcerned with us and our history,
but he is the-God-who-comes.
He is a Father who never stops thinking of us and, in the extreme respect of our freedom,
desires to meet us and visit us;
he wants to come, to dwell among us, to stay with us.
His ‘coming’ is motivated by the desire to free us from evil and death,
from all that prevents our true happiness.
God comes to save us.
The Fathers of the Church observe that the ‘coming’ of God—continuous and, as it were,
co-natural with his very being—is centered in the two principal comings of Christ:
his glorious return at the end of time…
(cf. Cyril of Jerusalem, Catechesis 15,1: PG 33, 870).
The Advent Season lives the whole of this polarity.
In the first days, the accent falls on the expectation of the Lord’s Final Coming,
as the texts of this evening’s celebration demonstrate.
With Christmas approaching, the dominant note instead is on
the commemoration of the event at Bethlehem,
so that we may recognize it as the ‘fullness of time.’
Between these two ‘manifested’ comings…
it is possible to identify a third,
which St. Bernard calls ‘intermediate’ and ‘hidden,’
and which occurs in the souls of believers and,
as it were,
builds a ‘bridge’ between the first and the last coming.”