Dec. 1: First Sunday of Advent

Preparing for Christmas

Jer 33:14-16; Ps 25:4-5, 8-9, 10, 14; 1 Thes 3:12—4:2; Lk 21:25-28, 34-36

The Old Testament displays the unique understandings of human anatomy common to biblical authors and possibly even for many of the people of the ancient Near East. However, this is often not accessible in English translations of the Old Testament.

There are several anatomical words that appear frequently in the Old Testament in general, namely “lev” (“heart”), “nefesh” (“being” or “life”) and “ruach” (“breath” or “spirit”). These may seem like clear-cut words with simple English equivalents, but this is far from the case.

It often takes a variety of different English words to capture what biblical authors are trying to express when they use a Hebrew word like “lev.” It may connect to our literal meaning of “heart,” but in the Old Testament it is often better understood as “mind.”

Our New Testament readings today also feature anatomical language, specifically the Greek word “kardia” (“heart”), which seems to follow a similar usage as the Hebrew word for heart, “lev” (though possibly a little more extensive). The kardia in much of the New Testament is the seat of all intellectual, emotional and decision-making within human beings.

Another important Hebrew word we come across a lot in the Old Testament is “nefesh” (“life” or “being”), and it is this word that appears in today’s Psalm, as well as in the refrain. How can we understand the significance of all of this anatomical speak in our readings for the first Sunday of Advent?

The word “nefesh” is most often translated with the English word “soul.” However, this translation does not accurately reflect what the Hebrew word expresses. The word “nefesh” does not refer to an ephemeral part of human beings that is both separate from our bodies and eternal, as we understand the world “soul” to mean. At its most literal, “nefesh” means “throat” (Ps. 105:18; Jon. 2:5[6]).

It can also simply refer to an individual person, as well as denoting the person’s innermost or essential being. This variety of meanings shows that our essential being is not separate from our physical being.

The psalmist in Psalm 25 states that he lifts his nefesh, his whole being to God. Essentially, he offers everything that he is to God. Meanwhile, our New Testament readings encourage us to strengthen our hearts (1 Thes 3:13) and to not let our hearts grow drowsy (Lk 21:34).

Advent is a season of preparation. We speak of this preparation on many levels. At the simplest level, we are preparing for the season of Christmas, where we celebrate the coming of the infant Christ into the world. On another level, we prepare ourselves for the second coming of Christ, when the world will be renewed and God “… will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain” (Rv 21:4).

We also use this time to consider how to prepare ourselves for Christ coming to us in the present, in our day-to-day lives. I wonder if this is where we can apply the lessons we learn from Old and New Testament anthropology.

The most common way we think of “preparing” ourselves for Christ’s coming is through what many consider to be purely spiritual means. Many will first think about prayer — especially increasing or growing in prayer practices. Yet, prayer is not solely a spiritual exercise. Regular prayer is also beneficial for our bodies. For example, it can help to lower blood pressure, calm the nervous system and reduce stress.

Likewise, regular exercise is beneficial for our spiritual lives. It helps to clear our minds, which allows us to be open to the present moment and enables us to connect better to ourselves and to God. Both science and Scripture teach us that all parts of our being are integrated into one.

What might you do this Advent season to be present to Christ coming into your life? How can you lift your nefesh to God during this time? What things can you do to keep your kardia from becoming drowsy and anxious?