12 December 2021: Third Sunday of Advent/Gaudete Sunday C

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
RCL: Zep 3:14-20			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 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: Rejoice because the Lord is near

Advent is the season of waiting and preparation, but today we are reminded Advent is also a season of rejoicing. The Gaudete Sunday readings focus on the soon-to-be-here Mightier One’s presence with and within the believing community.

First reading (Zep 3:14-18a)

The first reading is from Zephaniah, who prophesied during Josiah’s reign (640-609 BC), not long before the Babylonians destroyed Jerusalem 587 BC and led the Jewish people into exile. In today’s pericope, the prophet strikes a unusually positive note. Most of Zephaniah’s writings describe the coming doom of “day of the Lord,” but he closes his work with God’s promise of restoration after exile. Zephaniah tells the people to rejoice (“shout for joy”) and sing, because “the Lord is in their midst, a mighty savior.” God’s judgement (their exile) is now past; now God will “renew you in God’s love.” God will “sing joyfully” with the people as they are renewed. The Lectionary editors chose this reading for its theme of joy and rejoicing because God is now in the midst of the people.

Second reading (Phil 4:4-7)

The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul closes his letter with some final thoughts on prayer. Paul tells the Philippians to “rejoice” always, because “the Lord is near.” The Greek word translated as “near” has both a temporal and spatial meaning. Paul reminds the Philippians that the Lord is both coming soon in time and that the Lord is present always within their believing community. Paul assures the Philippians that they shouldn’t worry (“have no anxiety”) about the parousia, but instead offer prayers of hope and praise (“prayer”), of their needs (“petition”), and of gratitude (“thanksgiving”). The result of prayer is “the peace of God,” not simply an absence of conflict, but shalom: completeness, soundness, total well-being. What God offers “surpasses all understanding,” that is, God’s peace exceeds human ability to comprehend, or is outside human rationality, a subtle criticism of the limits of human philosophies, and a warning about limiting ideas of prayer. The Lectionary editors chose this reading for its anticipation of Jesus’ parousia and its theme of rejoicing.

Gospel (Lk 3:10-18)

In last week’s gospel (Lk 3:1-6), Luke placed the Baptizer within a religious tradition, calling people to metanoia. In this week’s pericope, the Baptizer gets very specific about what we need to turn from and whom we need to turn to.

• Turning away from selfishness, greed, and abuse of power. Those who seek baptism ask John, “What must we do?” The Baptizer instructs the crowd (regular people), tax agents (Roman collaborators), and soldiers (representatives of foreign occupiers) to show that they have changed their minds and hearts: metanoia means change. Those seeking baptism must show change: they must share what they have with those who have nothing; they must not extort others; they must not “shake down” or blackmail the powerless. The Baptizer does not require tax agents and soldiers to give up their jobs, but he does demand that they act with justice and mercy toward all.
• Turning towards the coming “Mightier One.” The Baptizer is not the messiah; he is preparing the way for the Mightier One who will baptize with “the Spirit and fire” (a prophecy about Pentecost). This Coming One will judge everyone, winnowing them into wheat (those who hear and follow him) and chaff (those who reject him). The Mightier One judges based on each person’s response to the “good news:” metanoia and acts of justice and mercy.

Summary and reflection

The Advent readings ask us to think about how we prepare ourselves to celebrate Jesus’ historical birth, and how ready we are for our future encounter with him. This week we take time to rejoice, because the Coming One is almost here. Zephaniah interrupts his warnings about “the day of the Lord” to remind the people to rejoice because God will restore the exiles. Paul reminds the Philippians to rejoice always and to pray always because the Lord is near. Luke shows the Baptizer teaching the meaning of and the reason for metanoia; the Mightier one is coming soon. How do we prepare and rejoice in Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Do we rejoice because the Lord is near, in our midst? Do we rejoice because our prayer brings God’s peace to us and our world? Do we rejoice in the good news, which brings God near to all through our acts of justice and mercy?

—Terence Sherlock

5 December 2021: Second Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Bar 5:1-9	Ps 126:1-2, 2-3, 4-5, 6	Phil 1:4-6, 8-11	Lk 3:1-6
RCL: Mal 3:1-14		RCL: Phil 3:3-11

Advent: Preparing for the Coming One

Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. This week’s readings focus on preparing ourselves to celebrate Jesus’ incarnation and parousia.

First reading (Bar 5:1-9)

The first reading is from the prophet Baruch, a scribe and companion of Jeremiah. Scripture scholars believe Baruch was written by an unknown author in the first or second century BC. This author wrote for Jews in the Diaspora (those living outside Palestine) to give them hope and consolation. In today’s pericope, the author urges the people, personified as Jerusalem, to take off “mourning” clothes and dress themselves in God’s “glory.” The “miter” with “the eternal name” refers to the high priest’s turban, which had a gold plate inscribed with “Holiness to the Lord.” The author presents an image of Jerusalem “standing on the heights,” looking east to glimpse the exiles (“led away by their enemies”) returning from Babylon. The author paraphrases Isaiah’s prophecy (Is 40) that the mountains will be lowered and the valleys filled in so that God may easily lead the restored people to their home. The reading’s themes of anticipated return and restoration express Advent’s feelings of joy, hope, and expectation. The Lectionary editors chose this reading for its paraphrase of Isaiah’s restoration prophecy, which the Baptizer repeats in today’s gospel.

Second reading (Phil 1:4-6, 8-11)

The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul gives thanks for the Philippians and for their faithfulness and “partnership” or koinonia. The Philippians create this deep bond of partnership or mutuality not by themselves, but through “the gospel.” Paul is saying that the good news of what Jesus has done for all brings believers into mutual responsibility for each other. Paul urges his hearers to continue their good works until Jesus returns (“the day of Christ Jesus”). Paul prays for the Philippians grow in “love,” which will lead them to understand clearly (“knowledge”) what they are called to do in a practical way (“discern what is of value”), so that they will be ready for Jesus’ coming (“the day of Christ”). The Lectionary editors chose this reading for its anticipation of Jesus’ parousia.

Gospel (Lk 3:1-6)

Luke’s gospel introduces John the Baptizer, who is a prophet and Jesus’ precursor. In today’s pericope, Luke places the Baptizer in world history and within a religious tradition.

• The Baptzer’s historical context. Luke introduces the Baptizer into world history in an orderly way: first, he names the emperor, the world’s ruler (Tiberius); then, the empire’s regional ruler (Pilate); then the local rulers (Herod, Philip, and Lysanias). Next, Luke introduces the Jewish leaders (high priests Annas and Caiaphas), who have both religious and political roles. Luke includes these details to announce God’s inbreaking in human history at a real place (Judea) and a specific time (sometime in 28 or 29 AD).
• The Baptizer’s prophetic context. First, Luke says that the God’s word came to the Baptizer while he was in the wilderness. That is, the Baptizer is a prophet in the tradition of Isaiah, Jeremiah, and Ezekiel, who encounter God in the wilderness. The desert or wilderness also echoes Israel’s restoration and return: the people travel from exile in Egypt and Babylon (today’s first reading) through the wilderness to their home. Next, Luke tells us that John began announcing a baptism of metanoia. That is, John preaches metanoia, a “turning-to” or a “turning back to” God; his ritual immersion of those who come to him is a public sign that they have already “turned to” or “con-verted” to God. Finally, Luke frames the Baptizer’s work by citing the prophet Isaiah: John is in the empire’s wilderness, calling Israel to prepare for God’s arrival. That is, John calls individuals to metanoia, straightening what is crooked in their lives, filling in personal holes, and aligning with God.

Summary and reflection

This week’s Advent readings ask us to think about how we are preparing to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Baruch urges Jerusalem to prepare for God’s return and restoration of the exiles by practicing peace and justice. Paul urges the Philippians to continue growing in their good works in readiness for Jesus’ return. Luke shows the Baptizer urging “all flesh” to prepare for God’s immediate inbreaking in history by turning back to God and by making personal and public changes. How do we prepare and celebrate Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Are we practicing mercy and justice? Are we growing in love and demonstrating this love in practical ways? Are we reorienting our lives toward God and changing words and actions that are crooked, rough, or purposely difficult?

—Terence Sherlock