December 2

This is Advent. And if we reflect on all the things that we, like Job conversing with God, would have to say, we realize with complete urgency to what extent even today, even for us, this is Advent. I think we should simply and before all else accept this. Advent is a reality also for the Church. God did not divide history into two halves, one bright and the other dark. He did not separate men into those he has redeemed and those he has forgotten. There is but one indivisible history, which as a whole is marked by man’s weakness and wretchedness and which as a whole stands under God’s merciful love that incessantly envelops and sustains this history. Our century compels us to learn anew the truth of Advent: the truth, namely, that Advent always has been and yet still is; that all of mankind is one in God’s eyes; that all of mankind stands in darkness; and yet that all of mankind is also illuminated by God’s light. But if it is true that Advent has always been and is still perduring, then this means also that no era in history could look on God as in a sense pertaining only to the past, a past we have left behind and in which everything has already been accomplished. God is rather for us all the origin from whence we come but also the future toward which we are ever on the way.

From: Vom Sinn des Christseins, p. 30

 Ratzinger, J., Co-Workers of the Truth: Meditations for Every Day of the Year (ed. I. Grassl) (San Francisco 1992) 380.

December 2: The Mystery of God

Jeremiah 3:1–4:18; Colossians 1:15–2:5; Proverbs 11:1–12

“God wanted to make known what is the glorious wealth of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col 1:27).

Paul’s use of the word “mystery” in this passage may strike us as a bit strange. How is the person and work of Christ shrouded in secrecy? And why would Paul present Christ as a mystery if his point is that God wanted to make Christ known?

The answer is found in the culture of early Colossae, a city known for its infatuation with magic and the occult. Among the Gentile cults, “mystery” was often associated with a secret ritual that people must perform to create a relationship with a god. False teachers in the community at Colossae were promoting alternative ways to get to God—secret rituals that would lead to special knowledge for a select few.

Paul contextualizes the gospel for the Colossians. He adopts this “mystery” language to show that Christ is the only way to God. The mystical path presented to the Colossians was a farce—a shell of what the Colossian believers had in Christ. It’s in Him that “all the treasures of wisdom and knowledge are hidden” (Col 2:3).

Paul wisely draws on language and tradition familiar to his audience to make the “mystery” of Christ known to all—not just a select few. Paul says he proclaims Christ so that “by admonishing every person and teaching every person with all wisdom … we may present every person mature in Christ” (Col 1:28).

Because he was familiar with the culture of Colossae, Paul was able to acknowledge the challenges the believers faced, and then present the gospel as they needed to hear it: Christ is the only way. How are you resting in Christ as the only way to God? How are you thoughtfully revealing this “mystery” to those in your church and community?

Do you look for other ways to get to God, like your own goodness or your own ability to earn favor?

Rebecca Van Noord

 Barry, J. D. – Kruyswijk, R., Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA 2012).