Third Sunday of Advent
Lectionary: 9
Lectionary: 9
Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you
he has turned away your enemies;
the King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
he will rejoice over you with gladness,
and renew you in his love,
he will sing joyfully because of you,
as one sings at festivals.
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you
he has turned away your enemies;
the King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
he will rejoice over you with gladness,
and renew you in his love,
he will sing joyfully because of you,
as one sings at festivals.
R. (6) Cry out
with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
R. Alleluia,
alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
The crowds asked John the Baptist,
“What should we do?”
He said to them in reply,
“Whoever has two cloaks
should share with the person who has none.
And whoever has food should do likewise.”
Even tax collectors came to be baptized and they said to him,
“Teacher, what should we do?”
He answered them,
“Stop collecting more than what is prescribed.”
Soldiers also asked him,
“And what is it that we should do?”
He told them,
“Do not practice extortion,
do not falsely accuse anyone,
and be satisfied with your wages.”
Now the people were filled with expectation,
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
“I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor
and to gather the wheat into his barn,
but the chaff he will burn with unquenchable fire.”
Exhorting them in many other ways,
he preached good news to the people.
“What should we do?”
He said to them in reply,
“Whoever has two cloaks
should share with the person who has none.
And whoever has food should do likewise.”
Even tax collectors came to be baptized and they said to him,
“Teacher, what should we do?”
He answered them,
“Stop collecting more than what is prescribed.”
Soldiers also asked him,
“And what is it that we should do?”
He told them,
“Do not practice extortion,
do not falsely accuse anyone,
and be satisfied with your wages.”
Now the people were filled with expectation,
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
“I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor
and to gather the wheat into his barn,
but the chaff he will burn with unquenchable fire.”
Exhorting them in many other ways,
he preached good news to the people.
Meditation: "He who is mightier than
I is coming"
Why did thousands come out to hear John the Baptist
preach? And what was so unusual about his message? When John the Baptist
appeared on the public scene and began to prophesy the whole nation of Israel
took notice. It had been many hundreds of years since a prophet had spoken out
and performed signs in the land of Israel. John broke the long silence with the
sudden announcement that the Messiah (God's Anointed One) was about to appear.
God had long ago promised his people through the patriarchs of the old covenant
(Abraham, Isaac, and Jacob), and through the prophets (Isaiah, Jeremiah,
Zephaniah, etc.) and rulers of Israel (Moses, David), that he would send them a
Redeemer who would save them from their sins, free them from oppression, fill
them with the joy of his presence (Zephaniah 3:17), and bring them his
everlasting kingdom of peace and righteousness.
John brought 'good news' to the people
The people recognized that John was an extraordinary man of God and a true prophet who spoke in God's name. They came out to hear the "good news" (Luke 3:18) which he preached to them. And they willingly submitted to his baptism of repentance at the River Jordan where he preached. John's task was to wake people up from spiritual sleep and indifference, and to turn them back to hear God's voice and obey his commandments. John wanted the people to be in a good place to receive the Messiah and follow him.
The people recognized that John was an extraordinary man of God and a true prophet who spoke in God's name. They came out to hear the "good news" (Luke 3:18) which he preached to them. And they willingly submitted to his baptism of repentance at the River Jordan where he preached. John's task was to wake people up from spiritual sleep and indifference, and to turn them back to hear God's voice and obey his commandments. John wanted the people to be in a good place to receive the Messiah and follow him.
Luke mentions two groups in particular who came to
John for spiritual renewal - tax collectors and Jewish soldiers who belonged to
the Roman peace-keeping force. Both groups were regarded as being spiritually
unfit and unclean by the Jewish authorities and were treated as outcasts. John
welcomed them with open arms along with all the multitude of people who came to
hear the "good news" and be baptized in the cleansing waters of the
River Jordan.
John's message of repentance
John's message of renewal and repentance was very practical. He told the people three things: First, every follower of God must share what they possess (their personal goods and resources) with their neighbors, especially with those who lacked the basic necessities of life. John recognized that this was a key duty for every individual and an outward expression of the great commandment to love one's neighbor as oneself (Leviticus 19:18).
John's message of renewal and repentance was very practical. He told the people three things: First, every follower of God must share what they possess (their personal goods and resources) with their neighbors, especially with those who lacked the basic necessities of life. John recognized that this was a key duty for every individual and an outward expression of the great commandment to love one's neighbor as oneself (Leviticus 19:18).
Second, John pointed out the sacred duty to give each
and every person what is their due and to not take from them what rightfully
belongs to them. God commands that each person be treated with respect and that
honor be given where honor is due. John told the tax collectors that they must
not coerce people to pay more tax money than what was rightfully due. (Tax
collectors often made handsome profits for themselves by overcharging other
people.) John instructed soldiers to not abuse their authority or power to
compel people to give or do things for them beyond what was rightful and their
due. (It was not uncommon for soldiers to abuse their position to force people
to carry their heavy equipment for them or to rob them of their goods.) John
did not tell them to leave their profession, but to be good, honest, and
respectful soldiers.
And thirdly, John exhorted his listeners to be content
with what they had and to avoid coveting (wrongfully desiring or acquiring)
what belonged to others. John basically called the people to turn back to God
and to walk in his way of love and righteousness.
The word of God has power to transform us
Whenever the Gospel is proclaimed it has power to awaken faith in people who will listen and turn to God. God, in turn, is always ready to open our eyes to the spiritual reality of his kingdom and to the power and action of the Holy Spirit who transforms us into the likeness of Christ. Do you believe that God's word is "good news" for you? And do you allow his word to take root and grow in you, and bring you the fruit of joy, freedom, and new life in the Holy Spirit?
Whenever the Gospel is proclaimed it has power to awaken faith in people who will listen and turn to God. God, in turn, is always ready to open our eyes to the spiritual reality of his kingdom and to the power and action of the Holy Spirit who transforms us into the likeness of Christ. Do you believe that God's word is "good news" for you? And do you allow his word to take root and grow in you, and bring you the fruit of joy, freedom, and new life in the Holy Spirit?
John's message of "good news" aroused in
many people a new hope and joyful expectation that this was now the decisive
moment for God's Anointed One (the long-expected Messiah and Savior of Israel)
to come with power, justice, and judgment to establish his reign of peace and
righteousness. Many wondered aloud if John himself might be the promised
Messiah, the one who would deliver them from oppression.
John's response was loud and clear - he was only the
herald's voice who prepares the way for the Messiah's coming. When John
compared his position with the Messiah, John humbly stated that he considered
himself lower than the lowest slave. His task was simply to awaken the interest
of his people for God's word, unsettle them from their complacency, and arouse
in them enough good will to recognize and receive the Messiah when he came.
With John the Baptist, the Holy Spirit begins the restoration to the human race
of the "divine likeness," prefiguring what would be achieved through
and in the Lord Jesus Christ.
The Messiah will baptize with the Holy Spirit and fire
John's baptism was for repentance - turning away from sin and taking on a new way of life according to God's word. John said that the Messiah would "baptize with the Holy Spirit and with fire." Fire in biblical times was associated with God and with his action in the world and in the lives of his people. God sometimes manifested his presence by use of fire, such as the burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deuteronomy. 4:24), his righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16).
John's baptism was for repentance - turning away from sin and taking on a new way of life according to God's word. John said that the Messiah would "baptize with the Holy Spirit and with fire." Fire in biblical times was associated with God and with his action in the world and in the lives of his people. God sometimes manifested his presence by use of fire, such as the burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deuteronomy. 4:24), his righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16).
John expanded this image with the illustration of the
process of separating wheat from chaff. A winnowing fan or shovel was used for
tossing the wheat in the air. The heavier kernels of wheat fell to the ground,
while the lighter chaff was carried off by the wind. The chaff was then
collected and used for fuel (see Isaiah 21:10).
The fire of the Holy Spirit
In the New Testament, the image of fire is also used of the Holy Spirit who comes to cleanse us from sin and make us holy (Matthew 3:11 and Acts 2:3). God's fire both purifies us of sin and it inspires in us a reverent fear of God and of his word. And it increases our desire for holiness and for the joy of meeting the Lord when he comes again.
In the New Testament, the image of fire is also used of the Holy Spirit who comes to cleanse us from sin and make us holy (Matthew 3:11 and Acts 2:3). God's fire both purifies us of sin and it inspires in us a reverent fear of God and of his word. And it increases our desire for holiness and for the joy of meeting the Lord when he comes again.
Do you want to be on fire for God and for the return
of the Lord Jesus when he comes in his glory? Our baptism in Jesus Christ by
water and the Spirit results in a new birth and entry into God's kingdom as his
beloved sons and daughters (John 3:5). Jesus is ready to give us the fire of
his Spirit that we may radiate the joy of the Gospel to a world in desperate
need of God's light and truth. The word of God has power to change and
transform our lives that we may be lights pointing others to Jesus Christ, the
true light of the world (John 8:12). Like John the Baptist, we too are
called to give testimony to the light and truth of Jesus Christ. Do you point
others to Jesus Christ in the way you speak and live?
"Lord Jesus, let your light burn brightly in my
heart that I may know the joy and freedom of your kingdom. Fill me with your
Holy Spirit and empower me to witness the truth of your gospel and to point
others to the light of Christ."
Daily Quote from the early church fathers: Jesus baptizes Christians with the Holy Spirit and
fire, by Cyril of
Jerusalem, 430-543 A.D.
"John, filled with the Holy Spirit from his mother's womb, was sanctified for the purpose of baptizing the Lord. John himself did not impart the Spirit but preached the glad tidings of him who does. He says, 'I indeed baptize you with water, for repentance. But he who is coming after me, he will baptize you with the Holy Spirit and with fire' (Luke 3:16, Matthew 3:11). Why fire? Because the descent of the Holy Spirit was in fiery tongues [at Pentecost Acts 2:3]. Concerning this the Lord says with joy, 'I have come to cast fire upon the earth, and how I wish that it would be kindled!' (Luke 12:49)" (excerpt from CATECHETICAL LECTURES 17.8)
"John, filled with the Holy Spirit from his mother's womb, was sanctified for the purpose of baptizing the Lord. John himself did not impart the Spirit but preached the glad tidings of him who does. He says, 'I indeed baptize you with water, for repentance. But he who is coming after me, he will baptize you with the Holy Spirit and with fire' (Luke 3:16, Matthew 3:11). Why fire? Because the descent of the Holy Spirit was in fiery tongues [at Pentecost Acts 2:3]. Concerning this the Lord says with joy, 'I have come to cast fire upon the earth, and how I wish that it would be kindled!' (Luke 12:49)" (excerpt from CATECHETICAL LECTURES 17.8)
3rd Sunday of Advent – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
For the past two weeks we have heard of the Lord’s coming as judge of all at the end of time. The Priest wears penitential purple during this season to help us realize our part in turning from God’s covenant and participating in acts of darkness (sin), although pink may be worn on this, Gaudete, Sunday. There are images of light and darkness interwoven throughout the season’s readings. The feeling of penitence comes as we force ourselves to compare our dreams, our great expectations, with reality. What keeps us from fulfillment in this moment? What hinders us from seeking the freedom that God offers us? Our fear of the unknown and our anxiety about taking risks often keeps us enslaved in our old ways and prevents us from reaching out for new ones. Our greed and possessiveness keep us from letting go of what we have so that we can seek the next step in life. God will free us from our enslavement to fear, injustice, poverty, negation, and disease if we simply let go and let Him guide us.
Gaudete Sunday, in the pre-conciliar delineation of the liturgical year, was regarded as a day of particular joy with Advent half over and Christmas soon to follow. The term Gaudete refers to the first word of the Introit (Entrance Antiphon) “Rejoice”, taken from Philippians 4:4-5.
[This week’s readings remind me of Alfred E. Newman, the funny-looking character on the cover of MAD Magazine, whose epithet was “What, me worry?” Alfred is cool, calm, without anxiety. The Philippians (our second reading), were they to have an epithet, would have one that reads, “Me worry? You bet!”
Why is it that the Philippians worry but the Alfred E. Newman types don’t? The Alfred E. Newmans don’t worry because they’re detached, aloof, cynical. They don’t like to get involved, to invest. To invest means to invest in the success of something – to want to see it work out right. Investment is a sure way to worry; after all, not every project succeeds. It’s a simple equation: no investment, no worry.
The Philippian types are the opposite of the Alfred E. Newman types. Philippians are big worriers. They are big worriers because they’re big investors – in pension programs, in their children, in life insurance. But, most of all, their biggest investment is in Judaism. As faithful Jews, Philippians are deeply invested in the coming of a Messiah – the one who will free Israel and rule the nations with peace and justice. As Luke describes them in today’s Gospel, “The people were full of anticipation, wondering in their hearts whether John might be the Messiah” (Luke 3:15). Philippians are so much on the lookout for a messiah that they almost mistakenly claim a desert hippie like John the Baptist as “The One!” But John keeps them back: “... there is one to come who is mightier than I. I am not fit to loosen his sandal strap” (Luke 3:16). If this isn’t anxiety – holy anxiety – then what is? I think the rest of us could stand a dose of it. For anxiety means that we seriously believe that a day will come when a Promised One will come and usher in God’s kingdom. In this case, a little anxiety is a good thing!] {taken from The Liturgical Press Sunday Bulletin for 3rd Sunday of Advent 1994}
1st Reading - Zephaniah 3:14-18a
The theme of the first two weeks is carried on with this week’s selection from Zephaniah. “On that day” the people of God will be restored. “The Lord, your God, is in your midst.”
14 Shout for joy, O daughter Zion! sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem!
The remainder of this book consists of sayings about the coming day of vindication (verses 8, 11). This is the beginning of these jubilant reminders. The summons to rejoicing has its setting in victory or escape from defeat, as at the raising of a siege.
15 The LORD has removed the judgment against you, he has turned away your enemies; The King of Israel, the LORD, is in your midst, you have no further misfortune to fear.
Here, Yahweh has intervened on behalf of His people as a defender. In Psalms 46 and 48, Yahweh’s presence in the midst of Jerusalem provides defensive rather than offensive help.
16 On that day, it shall be said to Jerusalem: Fear not,
This expression usually accompanies assurance of Yahweh’s presence to save in an oracle (see 2 Kings 6:16; 1 Chronicles 22:13).
O Zion, be not discouraged! 17 The LORD, your God, is in your midst, a mighty savior; He will rejoice over you with gladness, and renew you in his love, He will sing joyfully because of you, 18a as one sings at festivals.
Because the people have trusted Yahweh, He is joyful. This is in contrast with the opening verse (v14) where the people are called upon to be joyful. This is a time of great anticipation and the responsorial psalm continues this theme of joy because God is with us.
Responsorial Psalm (based on Isaiah 12)
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior; I am confident and unafraid. My strength and my courage is the LORD, and he has been my savior. With joy you will draw water at the fountain of salvation.
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name; among the nations make known his deeds, proclaim how exalted is his name.
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement; let this be known throughout all the earth. Shout with exultation, O city of Zion, for great in your midst is the Holy One of Israel!
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
2nd Reading - Philippians 4:4-7
Last week we heard from the beginning of the letter to the Philippians, today we move to the ending of this letter. Saint Paul concludes his letter with instructions for the people living in expectation of Christ’s coming.
4 Rejoice in the Lord always. I shall say it again: rejoice! 5 Your kindness should be known to all. The Lord is near.
This calls to mind the early acclamation marana tha (Come, O Lord) (1 Corinthians 16:22; Revelation 22:20).
“This rejoicing is not separable from grief, for indeed it is rather deeply connected with grief. The one who grieves for his own wrongdoing and confesses it is joyful. Alternatively it is possible to grieve for one’s own sins but rejoice in Christ. ... On this account he says Rejoice in the Lord. For this is nothing if you have received a life worthy of rejoicing. ... He is right to repeat himself. For since the events are naturally grievous, it is through the repetition that he shows that in all cases one should rejoice.” [Saint John Chrysostom (A.D. 398-404), Homilies on the Epistle to the Philippians, 15,4,4-7]
6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
Either beyond the power of the human mind to grasp or accomplishing more than we can conceive of (see Ephesians 3:20).
“When the peace of God has come upon us we shall understand God. There will be no discord, no disagreement, no quarrelsome arguments, nothing subject to question. This is hardly the case in worldly life. But it shall be so when we have the peace of God, wherein all understanding shall be ours. For peace is the state of being already at rest, already secure.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians, 4,7]
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
For the past two weeks we have heard of the Lord’s coming as judge of all at the end of time. The Priest wears penitential purple during this season to help us realize our part in turning from God’s covenant and participating in acts of darkness (sin), although pink may be worn on this, Gaudete, Sunday. There are images of light and darkness interwoven throughout the season’s readings. The feeling of penitence comes as we force ourselves to compare our dreams, our great expectations, with reality. What keeps us from fulfillment in this moment? What hinders us from seeking the freedom that God offers us? Our fear of the unknown and our anxiety about taking risks often keeps us enslaved in our old ways and prevents us from reaching out for new ones. Our greed and possessiveness keep us from letting go of what we have so that we can seek the next step in life. God will free us from our enslavement to fear, injustice, poverty, negation, and disease if we simply let go and let Him guide us.
Gaudete Sunday, in the pre-conciliar delineation of the liturgical year, was regarded as a day of particular joy with Advent half over and Christmas soon to follow. The term Gaudete refers to the first word of the Introit (Entrance Antiphon) “Rejoice”, taken from Philippians 4:4-5.
[This week’s readings remind me of Alfred E. Newman, the funny-looking character on the cover of MAD Magazine, whose epithet was “What, me worry?” Alfred is cool, calm, without anxiety. The Philippians (our second reading), were they to have an epithet, would have one that reads, “Me worry? You bet!”
Why is it that the Philippians worry but the Alfred E. Newman types don’t? The Alfred E. Newmans don’t worry because they’re detached, aloof, cynical. They don’t like to get involved, to invest. To invest means to invest in the success of something – to want to see it work out right. Investment is a sure way to worry; after all, not every project succeeds. It’s a simple equation: no investment, no worry.
The Philippian types are the opposite of the Alfred E. Newman types. Philippians are big worriers. They are big worriers because they’re big investors – in pension programs, in their children, in life insurance. But, most of all, their biggest investment is in Judaism. As faithful Jews, Philippians are deeply invested in the coming of a Messiah – the one who will free Israel and rule the nations with peace and justice. As Luke describes them in today’s Gospel, “The people were full of anticipation, wondering in their hearts whether John might be the Messiah” (Luke 3:15). Philippians are so much on the lookout for a messiah that they almost mistakenly claim a desert hippie like John the Baptist as “The One!” But John keeps them back: “... there is one to come who is mightier than I. I am not fit to loosen his sandal strap” (Luke 3:16). If this isn’t anxiety – holy anxiety – then what is? I think the rest of us could stand a dose of it. For anxiety means that we seriously believe that a day will come when a Promised One will come and usher in God’s kingdom. In this case, a little anxiety is a good thing!] {taken from The Liturgical Press Sunday Bulletin for 3rd Sunday of Advent 1994}
1st Reading - Zephaniah 3:14-18a
The theme of the first two weeks is carried on with this week’s selection from Zephaniah. “On that day” the people of God will be restored. “The Lord, your God, is in your midst.”
14 Shout for joy, O daughter Zion! sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem!
The remainder of this book consists of sayings about the coming day of vindication (verses 8, 11). This is the beginning of these jubilant reminders. The summons to rejoicing has its setting in victory or escape from defeat, as at the raising of a siege.
15 The LORD has removed the judgment against you, he has turned away your enemies; The King of Israel, the LORD, is in your midst, you have no further misfortune to fear.
Here, Yahweh has intervened on behalf of His people as a defender. In Psalms 46 and 48, Yahweh’s presence in the midst of Jerusalem provides defensive rather than offensive help.
16 On that day, it shall be said to Jerusalem: Fear not,
This expression usually accompanies assurance of Yahweh’s presence to save in an oracle (see 2 Kings 6:16; 1 Chronicles 22:13).
O Zion, be not discouraged! 17 The LORD, your God, is in your midst, a mighty savior; He will rejoice over you with gladness, and renew you in his love, He will sing joyfully because of you, 18a as one sings at festivals.
Because the people have trusted Yahweh, He is joyful. This is in contrast with the opening verse (v14) where the people are called upon to be joyful. This is a time of great anticipation and the responsorial psalm continues this theme of joy because God is with us.
Responsorial Psalm (based on Isaiah 12)
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior; I am confident and unafraid. My strength and my courage is the LORD, and he has been my savior. With joy you will draw water at the fountain of salvation.
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name; among the nations make known his deeds, proclaim how exalted is his name.
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement; let this be known throughout all the earth. Shout with exultation, O city of Zion, for great in your midst is the Holy One of Israel!
Cry out with joy and gladness: for among you is the great and Holy One of Israel.
2nd Reading - Philippians 4:4-7
Last week we heard from the beginning of the letter to the Philippians, today we move to the ending of this letter. Saint Paul concludes his letter with instructions for the people living in expectation of Christ’s coming.
4 Rejoice in the Lord always. I shall say it again: rejoice! 5 Your kindness should be known to all. The Lord is near.
This calls to mind the early acclamation marana tha (Come, O Lord) (1 Corinthians 16:22; Revelation 22:20).
“This rejoicing is not separable from grief, for indeed it is rather deeply connected with grief. The one who grieves for his own wrongdoing and confesses it is joyful. Alternatively it is possible to grieve for one’s own sins but rejoice in Christ. ... On this account he says Rejoice in the Lord. For this is nothing if you have received a life worthy of rejoicing. ... He is right to repeat himself. For since the events are naturally grievous, it is through the repetition that he shows that in all cases one should rejoice.” [Saint John Chrysostom (A.D. 398-404), Homilies on the Epistle to the Philippians, 15,4,4-7]
6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
Either beyond the power of the human mind to grasp or accomplishing more than we can conceive of (see Ephesians 3:20).
“When the peace of God has come upon us we shall understand God. There will be no discord, no disagreement, no quarrelsome arguments, nothing subject to question. This is hardly the case in worldly life. But it shall be so when we have the peace of God, wherein all understanding shall be ours. For peace is the state of being already at rest, already secure.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians, 4,7]
Gospel - Luke 3:10-18
The story of John the Baptist is continued from last week. John gives directions to those who come to him and tells them that he is not the Messiah. He points beyond himself to Jesus, who is to come. In this reading we find that it is not the religious leaders who are willing to repent, but the ordinary Jewish people and those who, at best, are on the fringes of Jewish society: tax collectors and soldiers. These are the same people who respond positively to Jesus’ preaching.
10 [T]he crowds asked him, “What then should we do?”
This question is repeated by the tax collectors (v12) and the soldiers (v14). The question occurs twice more in the Gospel (10:25 and 18:18) in which a scribe and ruler respectively ask Jesus for an authoritative response about what they must do to inherit eternal life – and they receive different answers. Three times in the book of Acts this question occurs and in each instance Christian baptism is part of the answer (Acts 2:37; 16:30; 22:10).
11 He said to them in reply, “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.”
John doesn’t call for the offering of animal sacrifices or performance of acts such as fasting. He calls for something more radical – a selfless concern for one’s disadvantaged brothers and sisters. John preaches, in advance, what Jesus will preach – the proper use of material possessions. People who share half of their clothing are like Zacchaeus, who gives half of what he possesses to the poor (Luke 19:8).
12 Even tax collectors came to be baptized
Tax collectors were despised by both Jews and Gentiles and it is surprising to see them coming to John for baptism as they were not expected to take ethics seriously. Again and again in Luke normal expectations and deep seated prejudices are turned upside down.
and they said to him, “Teacher, what should we do?” 13 He answered them, “Stop collecting more than what is prescribed.”
The Roman tax system was riddled with abuses, which Caesar Augustus tried to eliminate. The tax collectors had been collecting the tax, plus whatever they could get which was all profit.
14 Soldiers also asked him, “And what is it that we should do?”
It seems that these soldiers were Jewish men in the service of Herod Antiapias. Since they helped to enforce Rome’s will in a subject country, they too were despised. As embodiments of Luke’s themes of reversal of expectations and God’s love for the despised, they present themselves for baptism.
He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.” 15 Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.
Luke’s comment implies that there were Palestinian Jews who awaited the coming of a messiah; an anointed agent of Yahweh sent for the restoration of Israel and the triumph of God’s power and dominion.
16 John answered them all,
This emphasizes the universalism Jesus’ mission.
saying, “I am baptizing you with water,
John is inferior to Jesus. John uses the purifying agent of water; Jesus will use the superior purifying and refining agents of the Holy Spirit and fire. In Acts 2 Luke shows how the fire of the Holy Spirit accomplishes its work in human beings.
but one mightier than I is coming.
Although the phrase clearly refers to Jesus, its exact meaning is elusive. Jesus is more powerful than John in repulsing the powers of evil.
I am not worthy to loosen the thongs of his sandals.
Not even fit to perform the work of a slave. (see also Acts 13:25 for the same theme/text)
He will baptize you with the holy Spirit and fire. 17 His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”
Grain was separated from chaff by winnowing – the mixture of wheat and grain hulls (the chaff) was thrown into the air with a “winnowing fan” where the chaff would be blown away leaving the grain which would then be swept into the kitchen over the threshing floor, hence the term “threshold (thresh-hold)” for the bar across the bottom of a doorway.
The image here is that of separating the fruitful from the unfruitful.
18 Exhorting them in many other ways, he preached good news to the people.
In the Lucan perspective there are so many similarities between John and Jesus that Luke can say that John preaches the good news as he inaugurates the new time of salvation.
THIRD SUNDAY
OF ADVENT
SUNDAY, DECEMBER 16, LUKE 3:10-18
(Zephaniah 3:14-18a; Psalm: Isaiah 12; Philippians 4:4-7)
SUNDAY, DECEMBER 16, LUKE 3:10-18
(Zephaniah 3:14-18a; Psalm: Isaiah 12; Philippians 4:4-7)
KEY VERSE: "He will baptize you with the Holy Spirit and fire" (v. 16).
TO KNOW: John the Baptist preached a message of repentance for the forgiveness of sins. Those who desired to reform their lives asked, "What then should we do?" (Lk 3:10). John told each group to do more than the law required. John contrasted his baptism with that of Jesus. He baptized only with water to symbolize a conversion to the will of God, but that "one mightier" (v.16) was coming whose baptism would be definitive. The baptism of Jesus would be an act of God bringing salvation through the Holy Spirit and the purifying fire of judgment. John used the image of a winnowing fan, a shovel used to separate the wheat from the chaff, to describe God's coming judgment that would divide the good from the bad. In Baptism, a Christian dies to their former lives of sin, and rises to a new life with Christ.
TO LOVE: As you light the third candle of the Advent wreath pray for someone who needs more joy in his or her life.
TO SERVE: Lord Jesus, enkindle in me the fire of your love so that I might do your works.
NOTE: The Third Sunday of Advent is called "Gaudete" (Rejoice) Sunday from the Entrance Antiphon: "Rejoice in the Lord always; again I will say, rejoice" [Phil 4:4]. Rose Colored Vestments are worn and a rose colored candle is lit on the Advent Wreath.
Las Posadas - December 16 -
24
Las Posadas is a nine-day celebration with origins in Spain, beginning December 16th and ending December 24th in the evening. In Mexico, and parts of the Southwest U.S., the Bible story of Joseph and Mary's long-ago search for shelter in anticipation of the birth of Jesus comes to life. The neighborhood processions stop at predetermined homes along the route, where participants request posada (Spanish word for lodging) through song - only to be turned away at all but the final site. Between each stop, the pilgrims (some costumed to represent Joseph and Mary) sing carols and pray the rosary. When they are finally given posada, they celebrate by breaking candy-filled pinatasand eating delicacies, such as tamales and pan dulce (sweet bread). Despite its cultural Mexican roots, Las Posadas has transcended cultural lines among Latinos of diverse backgrounds and other nationalities.
Simbang Gabi, December 16- 24
The “Simbang Gabi” (Mass at Dawn) is a Filipino tradition where the faithful attend dawn Masses on the nine consecutive days leading to Christmas. In the Philippines, the Masses began as early-morning liturgies to accommodate the working hours of farmers and fishermen. Now in urban cities Simbang Gabi is held in the evenings for the convenience of working people. Filipino families enact Panuluyan, a form of the Mexican Posada, in anticipation of the coming birth of Jesus Christ. The oldest Philippine symbol is the belen (nativity set. The parol (lantern) represents the star of Bethlehem, which symbolically guides the Messiah to the house and announces that here is a family that has accepted the Messiah. The novena ends on Noche Buena (Christmas Eve) with a midnight mass called Misa De Aguinaldo, "the night of light and joy."
ANTIPHONS, December 17-23
The O Antiphons refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23. The importance of O Antiphons is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Sacred Lord), O Radix Jesse (O Flower of Jesse's Stem), O Clavis David (O Key of David), O Oriens (O Radiant Dawn), O Rex Gentium (O King of all the Nations), and O Emmanuel. Each one refers to the prophecy of Isaiah of the coming of the Messiah. In these "O Antiphons" the Church expresses her longing for the coming of the Messiah. The Advent hymn "O Come, O Come, Emmanuel" is based on the "O Antiphons."
Sunday 16
December 2018
Week III
Psalter. 3rd Sunday of Advent.
Zephaniah 3:14-18. Isaiah 12:2-6. Philippians 4:4-7. Luke 3:10-18.
Cry out with joy and gladness: for among you is the great and Holy One of Israel – Isaiah 12:2-6.
Zephaniah 3:14-18. Isaiah 12:2-6. Philippians 4:4-7. Luke 3:10-18.
Cry out with joy and gladness: for among you is the great and Holy One of Israel – Isaiah 12:2-6.
‘Cry out
with joy and gladness.’
I remember
teaching a happy little song – ‘It’s Advent, shout for joy, Maranatha!’ – with
glockenspiel and triangles to accompany children singing. How can we not be
joyful when we know God loves us?
We are
often more inclined to be serious about our faith rather than joyful. Paul
urges us to ‘always be joyful and never worry about anything’. If we take our
worries and cares to God in faith, and trust that God will attend to our
prayers, our worry load is shared. We’ve handed it over and are ready to become
more joyful, confident, and peaceful. Let us look for things to be grateful for
and to rejoice in.
Blessed Honoratus Kozminski
Saint of the Day for December 16
(October 16, 1829 – December 16, 1916)
Blessed Honoratus Kozminski’s Story
Wenceslaus Kozminski was born in Biala Podlaska in 1829. By the
age of 11 he had lost his faith. By the age of 16 his father had died. He
studied architecture at the School of Fine Arts in Warsaw. Suspected of
participating in a rebellious conspiracy against the Czarists in Poland, he was
imprisoned from April 1846 until March of 1847. His life then took a turn for
the better, and in 1848 he received the Capuchin habit and a new name,
Honoratus. He was ordained in 1855 and dedicated his energies to the ministry
where he was involved, among other things, with the Secular Franciscan Order.
A 1864 revolt against Czar Alexander III failed, which led to
the suppression of all religious orders in Poland. The Capuchins were expelled
from Warsaw and moved to Zakroczym. There Honoratus founded 26 religious
congregations. These men and women took vows but did not wear a religious habit
and did not live in community. In many regards, they lived as members of
today’s secular institutes do. Seventeen of these groups still exist as
religious congregations.
Father Honoratus’ writings include many volumes of sermons,
letters, and works on ascetical theology, works on Marian devotion, historical
and pastoral writings, as well as many writings for the religious congregations
which he founded.
When various bishops sought to reorganize the communities under
their authority in 1906, Honoratus defended them and their independence. In
1908, he was relieved of his leadership role. Nevertheless he encouraged the
members of these communities to be obedient to the Church.
Father Honoratus died on December 16, 1916, and was beatified in
1988.
Reflection
Father Honoratus realized that the religious communities that he
founded were not truly his. When ordered by Church officials to relinquish
control, he instructed the communities to be obedient to the Church. He could
have become bitter or combative, but instead he accepted his fate with
religious submission, and realized that the gifts of the Religious were to be
gifts to the larger community. He learned to let go.
LECTIO DIVINA: 3RD SUNDAY OF
ADVENT (C)
Lectio Divina:
Sunday, December 16, 2018
John the Baptist’s preaching
in preparation for the coming of the Kingdom
Luke 3:10-18
in preparation for the coming of the Kingdom
Luke 3:10-18
1. LECTIO
a) Opening prayer
Come, Spirit Creator, enlighten our
minds and fill the hearts You have created with Your grace. Be light to our
intellect, ardent flame in our hearts; heal our wounds with the balsam of Your
love. Light of eternal wisdom, reveal to us the mystery of God the Father and
of the Son united in one single love. Amen.
b) Gospel reading
The crowds asked John the Baptist, “What
should we do?” He said to them in reply, “Whoever has two cloaks should share
with the person who has none. And whoever has food should do likewise.” Even
tax collectors came to be baptized and they said to him, “Teacher, what should
we do?” He answered them, “Stop collecting more than what is prescribed.”
Soldiers also asked him, “And what is it that we should do?” He told them,
“Do not practice extortion, do not falsely accuse anyone, and be satisfied with
your wages.” Now the people were filled with expectation, and all were asking
in their hearts whether John might be the Christ. John answered them all,
saying, “I am baptizing you with water, but one mightier than I is coming. I am
not worthy to loosen the thongs of his sandals. He will baptize you with the
Holy Spirit and fire. His winnowing fan is in his hand to clear his threshing
floor and to gather the wheat into his barn, but the chaff he will burn with
unquenchable fire.” Exhorting them in many other ways, he preached good news to
the people.
c) Prayerful silent time
that the Word of God may enter into our
hearts and enlighten our life.
2. MEDITATIO
a) A key to the reading
An integral part of Luke’s Gospel
message is the need for conversion: metanoia, that is, a change of
mind to a way of thinking and acting that is divine. Very often we meet in
Luke’s Gospel scenes where the mercy of God manifests itself in Jesus Christ
towards the poor and humble of heart (Lk 1:46-55; 2:1-20; 5:12-31; 6:17-38).
These scenes stand in contrast to the severe treatment reserved for the rich
and proud whose heart is hard and closed to God and the needy neighbor (Lk
16:19-31; 17:1-3).
The text of this Sunday’s liturgy
presents us with this theme. The passage, 3:10-18, is part of Luke’s
presentation of John the Baptist’s preaching in preparation for the mystery of
Jesus. John the Baptist proclaims the imminent coming of the day of the Lord:
“Brood of vipers, who warned you to fly from the retribution that is coming?”
(Lk 3:7). The prophets had proclaimed the coming of this day of wrath and
salvation, as also the coming of a messenger known as Elijah (Sir 48:11), who
would prepare the way before the Lord (Mal 3:1-5). In Christian tradition, John
the Baptist is the messenger who prepares for the day of the coming of the Lord
Jesus, the Messiah: “someone is coming, someone who is more powerful than I am”
(Lk 3:16). In fact, John’s ministry takes place at a time of great messianic
expectations: “A feeling of expectancy had grown among the people” (Lk 3:15)
and asks of the Baptist whether he is the Messiah. Later, this question is put
to Jesus too (Lk 9:7-9, 18-21) who then reveals His identity in the implicit
confirmation of the profession of faith made by Peter.
In verses 3:1-18 of Luke’s Gospel, we
have everything concerning the ministry and mission of John the Baptist. He was
sent to baptize as a sign of repentance and to preach the conversion that
brings salvation: “produce the appropriate fruits” (Lk 3:7); “I baptize you
with water” (Lk 3:16). Through his preaching, John “announced the good news”
(Lk 3:18) that salvation was not only reserved for some of the elect but is
offered to all, including publicans and soldiers (Lk 3:10-14), to all those who
live and act justly and with charity. Jesus, in His turn, will further clarify
this truth by His merciful attitude towards publicans, sinners and those
marginalized (Lk 7:1-10, 36-50; 17:11-19; 18:9-14). In fact, the theme of
salvation became tied to the coming of the Kingdom of God, which is in our
midst (Lk 17:20-21) and implies social justice and equality among all people
(Lk 3:10-14). Hence salvation is not just an abstract and personal quality but
is real and collective. This salvation is offered to us by God in those who are
baptized with the Holy Spirit and fire (Lk 3:16b). “His winnowing-fan is in his
hand to clear his threshing floor and to gather the wheat into his barn; but
the chaff he will burn in a fire that will never go out” (Lk 3:17). Following
the Gospel story, we see that several times Jesus will make similar references
concerning the coming of the Kingdom through warnings and parables (Lk 13:1-5;
17:22-37). We can say that in looking at the ministry and mission of Jesus,
Luke lets us see the perfecting of the proclamation and preaching of John. Here
we may remember what Jesus said in the synagogue in Nazareth, “This text is
being fulfilled today even as you listen” (Lk 4:21).
b) A few questions
to direct our meditation and practice.
a) The need for conversion: metanoia,
that is, changing one’s imperfect way of thinking to the divine way of thinking
and acting. Do I feel this need?
b) God’s mercy towards the poor and
humble of heart manifests itself in Jesus Christ. Do I identify myself with
these?
c) “A feeling of expectancy had grown
among the people” (Lk 3:15). The early Christians anxiously awaited the second
coming of the Lord: “The Spirit and the Bride say, ‘Come’ Let everyone who
listens answer, ‘Come’ “ (Rev 22:17). Do I await the coming of the Lord, or am
I so busy with material life that I am inordinately attached to all things
passing?
d) In Christian tradition, John the
Baptist is the messenger who prepares the people for the first coming of the
Lord Jesus, the Messiah. The Church has received the same mission of preparing
the way of the Lord who will come: “I shall indeed be with you soon!” (Rev
22:20). What can I do to prepare for the second coming of the Lord?
e) Salvation is not reserved for a few elect
but is offered to all, including those considered “unworthy” of the salvation
of God. In Jesus’ time, those included among the “unworthy” were the publicans
and pagans. Who are those frequently considered “unworthy” of salvation in our
day?
f) The theme of salvation is closely
related to the coming of the Kingdom of God and has social justice
implications: “Now I am making the whole of creation new” (Rev 21: 5). What can
I do to promote justice in a way that will affect the structures of social injustice?
3. ORATIO
a) Psalm 97 (96, 1-7, 10-12)
The Lord reigns; let the earth rejoice;
let the many coastlands be glad!
Clouds and thick darkness are round about Him;
righteousness and justice are the foundation of His throne.
The Lord reigns; let the earth rejoice;
let the many coastlands be glad!
Clouds and thick darkness are round about Him;
righteousness and justice are the foundation of His throne.
Fire goes before Him,
and burns up His adversaries round about.
His lightnings light up the world;
the earth sees and trembles.
The mountains melt like wax before the Lord,
before the Lord of all the earth.
The heavens proclaim His righteousness;
and all the peoples behold His glory.
and burns up His adversaries round about.
His lightnings light up the world;
the earth sees and trembles.
The mountains melt like wax before the Lord,
before the Lord of all the earth.
The heavens proclaim His righteousness;
and all the peoples behold His glory.
All worshipers of images are put to
shame,
who make their boast in worthless idols;
all gods bow down before Him.
who make their boast in worthless idols;
all gods bow down before Him.
The Lord loves those who hate evil;
He preserves the lives of His saints;
He delivers them from the hand of the wicked.
Light dawns for the righteous,
and joy for the upright in heart.
Rejoice in the Lord, O you righteous,
and give thanks to His holy name!
He preserves the lives of His saints;
He delivers them from the hand of the wicked.
Light dawns for the righteous,
and joy for the upright in heart.
Rejoice in the Lord, O you righteous,
and give thanks to His holy name!
b) Closing prayer
Word, splendor of the Father, in the
fullness of time You came down from heaven to redeem the world. Your Gospel of
peace frees us from every fault, pours out light into our minds and hope into
our hearts. When, among the splendors of heaven, You will return as judge,
welcome us to Your right hand in the assembly of the blessed. Praise be to
Christ our Lord, to the Father and to the Holy Spirit, as it was in the
beginning, is now and will be forever. Amen.
4. CONTEMPLATIO
Contemplation is knowing how to adhere
with one’s mind and heart to the Lord who by His Word transforms us into new
beings who always do His will. “Knowing these things, you will be blessed if
you do them.” (Jn 13:17)
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