Tag Archives: Gaudete Sunday

16 December 2018: Third Sunday of Advent (Gaudete Sunday)

Reading 1 Response Reading 2 Gospel
  Zep 3:14-18a
RCL: Zep 3:14-20
  Is 12:2-3, 4, 5-6   Phil 4:4-7   Lk 3:10-18
RCL: Lk 3:7-18


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 reminds us of our need for conversion and change. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting.

Gaudete! Rejoice! The Lord is near!

Rose_banner_sm During the Advent season the Lectionary readings present prophecies and exhortations about the Lord’s coming. This week’s readings ask the believing community to once again prepare the way for Jesus’ incarnation.

The first reading from the prophet Zephaniah is the only time Zephaniah appears in the Lectionary reading cycle. The reading describes Israel’s restoration: after God’s judgement against the nations and Israel, God will again be present (“in your midst”) with God’s people. Christian hearers understand “God is in your midst” as referring to Jesus’ incarnation.

The second reading from Paul’s letter to the Philippi ekklesia continues last week’s teachings. Paul’s exhortation is about the parousia, but his words are also appropriate for the coming of Jesus at Christmas. He calls the Philippians to “rejoice” because “the Lord is near.” They should not be “anxious” about Jesus’ coming; rather, they should continue living as Paul taught them, in “kindness,” in “prayer and petition, with thanksgiving.” The Philippians, knowing they live righteously, should be filled with God’s peace. In the same way, as the believing community prepares for the incarnation celebration through metanoia, we should be filled with God’s peace.

Luke’s gospel continues from last week. John the Baptizer gives specific instructions about metanoia (change of mind/heart) and describes the coming anointed one (messiah).

  • “What should we do?” The Baptizer’s injunctions restate the Hebrew prophets’ definition of true religion: justice and charity proved by actions.
    • To the crowds, the Baptizer says, “Share what you have with those in need.” In the first century, a tunic or coat was not just clothing, but also shelter and a bed. Only a wealthy person owned more than two tunics, but John implies that even those who owned two tunics needed only one. From everyone the Baptizer demands metanoia proved by radical charity.
    • To tax collectors, the Baptizer says, “Collect only your assigned share.” Tax collectors were universally hated, especially in Judea by religiously committed Jews, who viewed them as collaborators and sinners. The empire assessed taxes and regional tax-gatherers hired local agents to collect local taxes. If a local agent collected more than his assessed goal, he kept the difference. From those with financial authority, the Baptizer demands metanoia proved by justice.
    • To soldiers, the Baptizer says, “Don’t extort, don’t blackmail; be satisfied with your pay.” In Jesus’ time, Rome did not have a legion permanently stationed in Palestine. These “soldiers” were probably Judean men serving as Herod Antipas’ military police. The Jewish people saw these soldiers as the most visible form of foreign occupation and influence. The soldiers’ position of power allowed them to shake down citizens and extort bribes to supplement their pay. For those with temporal authority, the Baptizer demands metanoia proved by charity and justice.
  • A coming greater one. Like many Jews of the first century, the Baptizer may have expected a messiah who would be a powerful political or military leader. In any case, he understands that the messiah will come to judge everyone. His extended image of winnowing (separating the wheat and chaff), saving the wheat in barns, and burning the chaff in “unextinguishable fire” underlines his urgent call to metanoia.

The Gaudete Sunday readings call the believing community to continued preparation and metanoia, with a sense of joy: The Lord is near. Jesus has come in history and saved us. But as Paul and the Baptizer suggest, we still have work to do. Are we generous with those in need? Do we treat everyone fairly and honestly? Do we temper our authority with kindness and justice? Only then is our joy complete.

—Terence Sherlock

Advertisements

Leave a comment

Filed under Year C

17 December 2017: Third Sunday of Advent

Reading 1 Response Reading 2 Gospel
  Is 61:1-2a, 10-11   Lk 1:46-48, 49-50, 53-54   1 Thes 5:16-24   Jn 1:6-8, 19-28
Gaudete Sunday

The third Sunday of Advent is called Gaudete Sunday. Gaudete (gow-DAY-tay), Latin for “rejoice,” comes from the entrance antiphon for the day:
  Gaudete in Domino semper: iterum dico, gaudete: Dominus prope est.
"Rejoice in the Lord always: again I say, rejoice: the Lord is near."
The liturgical color for Advent is purple, a color that reminds us of our need for conversion and change. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting.

Advent: Rejoice!

Rose_banner_smThe antiphon and Lectionary readings of Gaudete Sunday remind RCIA participants and the believing community that Advent’s waiting is almost complete: the Lord will be with us soon.

In the first reading, the prophet Isaiah speaks with joy to the post-exile Jews who have returned to Judea. Anointed by God and filled with God’s spirit, he describes his mission: to bring good news to the poor, to heal the brokenhearted, to liberate captives, and to announce a time of God’s favor to those returned from exile and to all nations. For Christian hearers, Jesus fulfills Isaiah’s words and God’s promise. We rejoice because Jesus’ incarnation brings God’s salvation to all nations.

In the second reading, Paul instructs the Thessalonians about behavior within their believing community. He begins by telling them to rejoice always, to pray always, and to be thankful for everything. He then warns them not to ignore the Spirit’s gifts, but rather to scrutinize everything and keep what’s good, and to stay away from every evil thing. Finally, Paul returns to his letter’s main theme of remaining blameless until Jesus’ return. The Thessalonian ekklesia rejoices because they received the good news of salvation.

John’s gospel has two parts: the first part (v 6-8) is from the prologue, and the second part (v 19-28) is from the Baptizer’s testimony about himself:

  • Prologue. John’s prologue sets the major themes of his gospel, including being sent/sending, testimony or witness, faith, and light vs darkness. God sent the Baptizer to be a witness to Jesus. He witnesses so that all might believe and come to eternal life. In John’s gospel, faith is the beginning of “life in abundance,” John’s phrase for the kingdom of God.
  • The Baptizer’s testimony. First, the Baptizer answers questions from the Sadducees, who send priests and Levites as their agents. The Sadducees, the religious leadership, want to know who the Baptizer is. He tells them directly that he is not the messiah, or Elijah returning (Mal 3:23-24), or the prophet-like-Moses (Dt 18:15). He is “a voice crying:” announcing that the day of salvation is coming.

    Next, the Baptizer answers questions from the Pharisees, who want to know where he gets his authority to baptize. The Baptizer tells them that he baptizes with water, but the Coming-One, who is greater than the Baptizer, will baptize with something greater. The Baptizer’s baptism prefigures the Coming-One’s authoritative baptism in the coming kingdom.

 

In the depths of Advent, the Gaudete readings remind RCIA candidates and the believing community to rejoice: Jesus has already come in history; Jesus will come again at the end of history, and liturgically Jesus is near and will be with us soon. Gaudete Sunday is a meditation on the already, the right now, and the not yet. Through baptism we rejoice being initiated into Isaiah’s mission, into the life of the believing community, and into God’s present and coming kingdom. Where do we find joy in our own lives?

—Terence Sherlock

Leave a comment

Filed under Year B

11 December 2016: Third Sunday of Advent (Gaudete Sunday)

Reading 1 Response Reading 2 Gospel
Is 35:1-6a, 10 Ps 146:6-7, 8-9, 9-10 Jas 5:7-10 Mt 11:2-11

Advent: rejoicing in our waiting

Rose_banner_smThe third Sunday of Advent is called Gaudete Sunday. Gaudete (gow-DAY-tay), a Latin word meaning “rejoice,” comes from the entrance antiphon for the day:


Gaudete in Domino semper: iterum dico, gaudete: Dominus prope est.
"Rejoice in the Lord always: again I say, rejoice: the Lord is near."

The antiphon reminds RCIA participants and the believing community that our time of waiting is almost complete: the Lord will be with us soon. For today only, the liturgical color changes from purple to rose to indicate joy during the season of preparation and metanoia (change of mind/heart).

In the first reading, the prophet Isaiah foretells a post-exilic restoration in which the Jewish people return to God and their homeland, and God performs acts of power that only God can do. The Lectionary editors chose this reading for Gaudete Sunday to remind us that, like the Jewish captives in Babylon, our God is coming to save us; Jesus’ incarnation fills us with everlasting joy.

In the second reading, the author of the letter from James asks us to be patient, not only as we await “the Lord’s coming” (Jesus’ return at the end of time, the parousia), but also with one another as we struggle with our own human failings. The Lectionary editors chose this reading for Gaudete Sunday to remind us to look forward with rejoicing not only to Jesus’ parousia but also to Jesus’ incarnation.

In the gospel, Matthew captures two questions that reveal the identities of Jesus and John the Baptizer:

  • Who is Jesus? From prison, John sends his disciples to Jesus to ask: “Are you the coming one, or should we expect another?” Jesus answers by repeating Isaiah’s prophecies about the messiah (see today’s first reading). Jesus tells John that the restoration of Israel John preached (see last week’s gospel) is coming to pass, but not in the way John expected. Jesus’ mission is healing, rather than avenging. Jesus concludes with a beatitude addressed to John: John should not be offended and disbelieve because Jesus doesn’t meet John’s expectations.
  • Who is John? After John’s disciples leave, Jesus asks the crowds who saw John: “What did you come to the wilderness to see?” Jesus answers his own question, telling the crowds that John was a prophet–and more than a prophet. John not only foretold the “coming one” (the messiah, Jesus himself), but also fulfilled the Hebrew scripture prophecies of Exodus 23:20 (“I send my messenger before you”) and of Malachi 3:1 (“he will prepare the way”). Jesus concludes by saying John is greater than all Hebrew prophets: John alone announces the messiah is here. Jesus also says John is least in the kingdom: John only prepares the way for the kingdom, unlike the disciples who live in messianic times and who live in the kingdom.

While RCIA participants and the whole believing community wait and prepare, we should also rejoice. The Lord is near. Jesus has come in history and saved us. Jesus comes sacramentally every day to be with us. Jesus will come at the end of history to bring us into the kingdom. God has restored and continues to restore God’s people. Isn’t our metanoia and our restoration a reason to rejoice?

—Terence Sherlock

Leave a comment

Filed under Year A

13 December 2015: Third Sunday of Advent

Reading 1 Response Reading 2 Gospel
 Zep 3:14-18a  Is 12:2-3, 4, 5-6  Phil 4:4-7  Lk 3:10-18

 

Advent: a sense of nearness and rejoicing

Amid our Advent waiting and preparation for the Lord’s coming at Christmas, the Lectionary tells RCIA participants and the believing community to rejoice at God’s closeness.

The first reading is from Zephaniah, who prophesied in Judah between 640-622BC. Zephaniah’s writings and oracles are not hope-filled. However, in this passage, Zephaniah describes Israel’s restoration after its judgement. It is a scene of happiness, song, and rejoicing. When God restores Israel, the people will find “the Lord is in your midst.” When the early Christians heard this passage, they were reminded of Jesus’ coming in the flesh–Emmanu-El, “God-with-us.”

The second reading, from Paul’s letter to the Philippian ekklesia (believing community), gives this Sunday its name: Gaudete Sunday. The Latin word gaudete means “let us rejoice.” Paul tells the Philippians to “rejoice always; rejoice!” because “the Lord is near.” Although Paul is writing about the parousia, Jesus’ second coming, the Lectionary editors place this reading in Advent to emphasize the Lord’s nearness through Jesus’ Incarnation.

Luke’s gospel continues from last week. This week Luke tell us more about John the Baptizer’s teachings and identity:

  • John’s teachings: Three groups ask John the Baptizer for specific advice about how to live. John tells the crowds to share what they have with those who are in need. He tells tax collectors to take nothing more than their assigned share. He tells soldiers to be satisfied with what they have, not to extort (literally “shake down”) people, and not to slander. This is good life advice for any disciple in any age.
  • John’s identity: The people begin to wonder if John the Baptizer is the messiah. “No,” John says, and highlights three differences. First, John baptizes with water; the coming one will baptize with fire and the Spirit. Second, the coming one will be powerful–the Greek word means “physical power,” “strength,” or “might.” Like many first-century Jews, John may have understood the messiah as a political or military leader. Third, John believes the messiah will come to judge everyone. He gives an extended image of winnowing (separating the wheat and chaff), saving the wheat in barns, and burning the chaff in “unextinguishable file.” Luke tells us John the Baptizer “announces the good news”–the nearness in time of the messiah.

While RCIA participants and the whole believing community wait and prepare, we should also rejoice. The Lord is near. Jesus has come in history and saved us. Jesus comes sacramentally every day to be with us. Jesus will come at the end of history to bring us into the kingdom. God rejoices and sings because God’s people have been restored. Isn’t this why we, too, rejoice?

–Terence Sherlock

Leave a comment

Filed under Year C