| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Is 61:1-2a, 10-11 RCL: Is 61:1-4, 8-11 | Lk 1:46-48, 49-50, 53-54 | 1 Thes 5:16-24 | Jn 1:6-8, 19-28 |
| ………………..Liturgical note: Gaudete Sunday |
| The third Sunday of Advent is called Gaudete Sunday. The Latin verb gaudete (gow-DAY-tay), which means “rejoice!”, comes from the entrance antiphon for the day: ……….Gaudete in Domino semper: iterum dico, gaudete. ……….“Rejoice in the Lord always: again I-say, Rejoice!” The liturgical color for Advent is purple, a color that calls us to metanoia: a change of mind and heart. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting. |
Advent: the joy of expectation
During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about the joy of preparing and anticipating.
The first reading is from the prophet Isaiah, specifically Third Isaiah, who spoke to the exiles returning from Babylon. In today’s pericope, Third Isaiah announces his mission of service (“he has sent me”): to bring good news to the poor, to heal the brokenhearted, to proclaim liberty to captives, to announce the Lord’s year of favor and day of vindication. God sends Isaiah to comfort those returned from exile, who now face the task of rebuilding a ruined Jerusalem and Judea. Despite the land’s devastation, Isaiah “rejoices” because God (“the joy of my soul”) is with the people. In wedding (“bridegroom,” “bride”) and agricultural (“earth brings forth,” “garden springs up) imagery, Isaiah describes God’s restoration and recreation, which will benefit “all the nations.” The Lectionary editors chose this reading for its Advent themes of renewal and new creation, and its Gaudete Sunday theme of rejoicing.
The second reading is from Paul’s letter to the Thessalonica ekklesia. Today’s pericope is from the end of Paul’s letter. Having answered the Thessalonians’ questions, he addresses general community-life issues, mixing commands and advice. Paul’s encourages the ekklesia to “rejoice,” to “pray,” and to “give thanks” as ways of building up and sustaining its members in holiness (“the will of God”). Paul encourages the Thessalonians to honor the Spirit present in the community, especially in “prophetic utterances,” but to practice discernment (“test everything; keep what’s good”). In closing his letter, Paul offers a formal prayer (“May the God of peace make you holy” for the parousia) and leaves the believers with hope, reminding them “God is faithful” and that God will complete their salvation (God “will accomplish it”). The Lectionary editors chose this reading for its Advent themes of awaiting Christ’s coming, and its Gaudete Sunday theme of rejoicing.
John’s gospel contains two testimonies about John the Baptizer. The first witness is the gospel’s author (John), who explains who the Baptizer is (Jn 1:6-8); the second witness is the Baptizer himself, who explains his relationship to the messiah (Jn 1:19-28).
- How the author views the Baptizer. In this section, the gospel’s author reveals that the Baptizer is sent by God as part of the divine plan. The Baptizer gives witness to the Light so others might believe. Although the Baptizer is an important historical figure, he is not the light. Rather, the Baptizer anchors God’s divine plan in human history.
- How the Baptizer views himself. In this section, the Baptizer testifies about himself and the one coming after him. The author introduces his gospels’ recurring opponents: religious leaders (Sadducees and Pharisees), priests, and Levites (the leaders’ minions). These opponents pose the central question of John’s gospel: “Who are you?” The Baptizer admits he is not the messiah, or Elijah (Mal 4:5), or the prophet (Dt 18:15). Rather, he explains his mission as “a voice in the wilderness shouting, ‘Make the Lord’s way straight!'” (last Sunday’s first reading). The Baptizer’s water baptism points to one who is coming, who is already here but unrecognized. This coming one is hidden because he is outside Jewish messianic criteria and expectations.
The Advent readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Third Isaiah rejoices because God is coming to be with and to renew the people. Paul tells the Thessalonians to rejoice because God is faithful and will bring salvation. The Baptizer announces the coming one is already here; we must come to know him. Advent’s anticipation is nearly done and Christmas’ joy is almost here. Are we prepared to be renewed, or have we put off metanoia? Are we already rejoicing in Incarnation’s salvation, or do we have miles yet to go? Have we encountered the coming one with thanks, or are we still searching?
—Terence Sherlock
The Lectionary In Context 