DOCTRINE AND FAITH
(Zephaniah 3,14-18a; Philippians 4,4-7; Luke 3,10-18: 3rd Sunday of Advent, Year C )
(Zephaniah 3,14-18a; Philippians 4,4-7; Luke 3,10-18: 3rd Sunday of Advent, Year C )
We are at the midpoint of Advent. Today we celebrate Gaudete Sunday. The principal theme of the day is joy. The readings not only call us to rejoice, but they also tell us why and how we should rejoice. The gospel confronts us with a very different, though, not unrelated theme. Citing John the Baptist as a model, it directs us to recognize our limits and not go beyond them.
In the first reading, from the prophet Zephaniah, the exaltation in this oracle of salvation is stated clearly at the onset: Shout! . . .Sing!. . .Be glad and exult! The people are told to cast aside all cautious reserve and rejoice wholeheartedly. They are addressed in endearing terms associated with their election by God. Besides, their customary designation as Israel, they are identified as cherished daughter. The reason for this rejoicing is their deliverance from their enemies, a deliverance accomplished by God. The misfortune they endured was a punishment for their sins. Now God, as judge, has removed that judgment, and this is cause for great rejoicing. A further reason for rejoicing is the abiding presence of the Lord in their midst as King of Israel (v. 15) and as a mighty savior (v. 17). Both titles are associated with the early period of Israel’s history, a time when God was the only king they knew and when, as a mighty warrior, God defended them from their enemies. Invoking these titles, the prophet is reminding them that their deliverance comes from no human savior but from the Lord. The concluding verses contain tender expressions of God’s love. In the first phrase the rejoicing (simhi) of God is reminiscent of another prophetic reference. As a bridegroom rejoices over his bride, God will rejoice over the people (cf. Isa 62,5). Clearly, an intimate relationship is intended. In the second phrase the verb translated ‘renew’ (haras) really means to be quiet in love. In this context it suggests a disposition of love too deep to be expressed in words. Finally, God will rejoice (gil) in singing (rinna), the kind of exuberance characteristic of oriental weddings (cf. Ps 45,16). Taken together, these phrases describe both the tenderness God has for this restored people and the joy their restoration elicits in God. The people are called to rejoice because God rejoices. This is further expressed in the reference to feasts. The joy and exultation to which they are called is the kind experienced during the time of festivals, those times of celebration when the people revel in their good fortune.
In his letter to the Philippians, 2nd reading of the day, we note Paul’s emphatic double exhortation to rejoice. The joy Paul advocates is not merely the happiness that comes from enjoyment of life. It is a special kind of joy, joy in the Lord, the kind grounded in faith in Jesus Christ. Paul calls the believers to live lives of kindness, of gentle forbearance that does not insist on one’s own rights, that is willing to forgo any form of retaliation, that is selfless in spite of the faults of others. Such genuine Christian behavior should be visible to all. In other words, all people should be the beneficiaries of this kind of Christian kindness. In this short passage Paul introduced the notion that the Lord is near! The Lord is near is an eschatological watchword acclaiming the future coming of the Lord to set all things right. If they have lived righteously, the Lord will come to them as a compassionate savior rather than as a severe judge. Now they are told that abiding in the saving grace of God will eliminate all anxiety. In the face of this, the Philippians are advised to pray to God. This stress on prayer and the need that lies behind it underscore the reliance the Philippians have on God. Any virtue or righteousness on their part cannot be credited to their own resources. They are totally dependent on God, even for their piety. The reward for such commitment to righteousness and prayer is peace. This peace is extraordinary in at least three ways. First, it originates from God or it is somehow of God. Second, its value transcends anything that can be comprehended by mere human beings. Third, peace itself acts as a sentinel, keeping watch over human endeavors and withstanding any form of anxiety that might threaten human equanimity. This is certainly reason to rejoice.
The gospel reading recounts instructions given by John the Baptist to those who came out to see, hear him and be baptized. It can be divided into two parts: answers by John to questions posed by people in the group, and John’s acknowledgment of the superiority of Christ, who is to come. Three times John is asked: What should we do? Although he himself lives an austere life removed from the ordinary pursuits of people, he does not ask his inquirers to dissociate themselves from their own lives or occupations. Rather, he challenges them to continue where they are but to carry out their daily responsibilities with concern for others, honesty, and integrity. The practical ethical instructions he gives are communal in character. The first questioners are identified generally as the crowds. John exhorts them to share their surplus with those who lack the necessities of life like clothing and food. Among the crowds are tax collectors and soldiers, two groups doubly despised because they worked for the occupying Roman force and frequently took advantage of the Jewish populace. Tax agents derived their livelihood from the money they collected. They frequently exacted more than the taxes required by the authorities, thus amassing their own fortunes at the expense of the people. They are not told by John to resign but to desist from exploitative practices. The soldiers referred to here were probably not members of Roman garrisons but may have been a form of police assigned to protect the tax collectors, for they too are admonished not to extort. The expectation that filled the people was eschatological; they were looking for the Christ, the anointed one. Lest they mistake him for this Christ, John contrasts himself with the one who was to come. He insists that he himself is not worthy to undo the sandals of that long-awaited one, a menial task even below the dignity of a Hebrew slave. His baptism with water was a ritual of repentance and cleansing. The Christ’s baptism of the Spirit will purge and transform, and his coming will be a time of judgment, when the wicked will be separated like chaff from the wheat and be thrown into the fire. The harvest has already occurred; the time of judgment is now.
As we mentioned above, joy is an appropriate attitude to adopt always but especially this time of Advent. Joy, which according to Paul, is one of the fruits of the Spirit (cf. Gal 5,22), is the deep inner experience of satisfaction and exhilaration. The joy referred to here is a religious sentiment, not emotional happiness. Along with gratitude, it is the heart’s response to God’s goodness. Zion is told to shout for joy because it has been saved by God from its enemies. It is also assured that God is in the midst of the people. The psalm response proclaims the same message; the reading from Philippians announces that the Lord is near. This is cause for joy. While we may not be inclined to shout for joy, there is no reason for us to live lives devoid of it. The Lord is in our midst whether things are going the way we would like or not; whether we are prosperous or needy; whether we are vigorous or in ill health; whether we are enjoying life or struggling with death. The circumstances of life do not determine whether or not we should rejoice. The presence of the Lord in our midst calls us to it. Advent is a time for joy, not primarily because we are anticipating the anniversary of the birth of Christ but because God is already in our midst (Immanuel). The readings for this Sunday assure us that God is with us, not as a judge but as a savior (Zephaniah and psalm). We rejoice over the saving acts of God, which make us confident of God’s care and unafraid of whatever may cross our paths. We rejoice in the peace of God that surpasses all understanding. Advent joy springs from the realization that the presence of God in our midst can transform our lives, that the promises of peace and security will be fulfilled.
The marvelous things God has accomplished in our lives should not blind us to the reality of human limitations. John the Baptist is a model for us in this regard. He did not seek out public adulation even though it was probably within his grasp. He knew his limits, and he did not step beyond them. In the advice he gave to others he counseled them to know who they were and to recognize the extent of their occupational privileges. Collect just taxes but no more. Do not oppress those over whom you might exercise authority. When we truly realize that God is in our midst, we have no need to deny our own limitations or the legitimate boundaries that define our lives. Realizing that our identities are rooted in being children of God we will have no trouble admitting that there are others who are before us or beyond by grace of God, we are who we are. Perhaps what we need most to be saved from is our fraudulent selves, selves that put on false airs in order to impress or fit in. Advent is a time to strip ourselves of such duplicity and to stand honestly and humbly before God, eager for redemption.Happy Sunday + John I. Okoye
In the first reading, from the prophet Zephaniah, the exaltation in this oracle of salvation is stated clearly at the onset: Shout! . . .Sing!. . .Be glad and exult! The people are told to cast aside all cautious reserve and rejoice wholeheartedly. They are addressed in endearing terms associated with their election by God. Besides, their customary designation as Israel, they are identified as cherished daughter. The reason for this rejoicing is their deliverance from their enemies, a deliverance accomplished by God. The misfortune they endured was a punishment for their sins. Now God, as judge, has removed that judgment, and this is cause for great rejoicing. A further reason for rejoicing is the abiding presence of the Lord in their midst as King of Israel (v. 15) and as a mighty savior (v. 17). Both titles are associated with the early period of Israel’s history, a time when God was the only king they knew and when, as a mighty warrior, God defended them from their enemies. Invoking these titles, the prophet is reminding them that their deliverance comes from no human savior but from the Lord. The concluding verses contain tender expressions of God’s love. In the first phrase the rejoicing (simhi) of God is reminiscent of another prophetic reference. As a bridegroom rejoices over his bride, God will rejoice over the people (cf. Isa 62,5). Clearly, an intimate relationship is intended. In the second phrase the verb translated ‘renew’ (haras) really means to be quiet in love. In this context it suggests a disposition of love too deep to be expressed in words. Finally, God will rejoice (gil) in singing (rinna), the kind of exuberance characteristic of oriental weddings (cf. Ps 45,16). Taken together, these phrases describe both the tenderness God has for this restored people and the joy their restoration elicits in God. The people are called to rejoice because God rejoices. This is further expressed in the reference to feasts. The joy and exultation to which they are called is the kind experienced during the time of festivals, those times of celebration when the people revel in their good fortune.
The gospel reading recounts instructions given by John the Baptist to those who came out to see, hear him and be baptized. It can be divided into two parts: answers by John to questions posed by people in the group, and John’s acknowledgment of the superiority of Christ, who is to come. Three times John is asked: What should we do? Although he himself lives an austere life removed from the ordinary pursuits of people, he does not ask his inquirers to dissociate themselves from their own lives or occupations. Rather, he challenges them to continue where they are but to carry out their daily responsibilities with concern for others, honesty, and integrity. The practical ethical instructions he gives are communal in character. The first questioners are identified generally as the crowds. John exhorts them to share their surplus with those who lack the necessities of life like clothing and food. Among the crowds are tax collectors and soldiers, two groups doubly despised because they worked for the occupying Roman force and frequently took advantage of the Jewish populace. Tax agents derived their livelihood from the money they collected. They frequently exacted more than the taxes required by the authorities, thus amassing their own fortunes at the expense of the people. They are not told by John to resign but to desist from exploitative practices. The soldiers referred to here were probably not members of Roman garrisons but may have been a form of police assigned to protect the tax collectors, for they too are admonished not to extort. The expectation that filled the people was eschatological; they were looking for the Christ, the anointed one. Lest they mistake him for this Christ, John contrasts himself with the one who was to come. He insists that he himself is not worthy to undo the sandals of that long-awaited one, a menial task even below the dignity of a Hebrew slave. His baptism with water was a ritual of repentance and cleansing. The Christ’s baptism of the Spirit will purge and transform, and his coming will be a time of judgment, when the wicked will be separated like chaff from the wheat and be thrown into the fire. The harvest has already occurred; the time of judgment is now.
As we mentioned above, joy is an appropriate attitude to adopt always but especially this time of Advent. Joy, which according to Paul, is one of the fruits of the Spirit (cf. Gal 5,22), is the deep inner experience of satisfaction and exhilaration. The joy referred to here is a religious sentiment, not emotional happiness. Along with gratitude, it is the heart’s response to God’s goodness. Zion is told to shout for joy because it has been saved by God from its enemies. It is also assured that God is in the midst of the people. The psalm response proclaims the same message; the reading from Philippians announces that the Lord is near. This is cause for joy. While we may not be inclined to shout for joy, there is no reason for us to live lives devoid of it. The Lord is in our midst whether things are going the way we would like or not; whether we are prosperous or needy; whether we are vigorous or in ill health; whether we are enjoying life or struggling with death. The circumstances of life do not determine whether or not we should rejoice. The presence of the Lord in our midst calls us to it. Advent is a time for joy, not primarily because we are anticipating the anniversary of the birth of Christ but because God is already in our midst (Immanuel). The readings for this Sunday assure us that God is with us, not as a judge but as a savior (Zephaniah and psalm). We rejoice over the saving acts of God, which make us confident of God’s care and unafraid of whatever may cross our paths. We rejoice in the peace of God that surpasses all understanding. Advent joy springs from the realization that the presence of God in our midst can transform our lives, that the promises of peace and security will be fulfilled.
The marvelous things God has accomplished in our lives should not blind us to the reality of human limitations. John the Baptist is a model for us in this regard. He did not seek out public adulation even though it was probably within his grasp. He knew his limits, and he did not step beyond them. In the advice he gave to others he counseled them to know who they were and to recognize the extent of their occupational privileges. Collect just taxes but no more. Do not oppress those over whom you might exercise authority. When we truly realize that God is in our midst, we have no need to deny our own limitations or the legitimate boundaries that define our lives. Realizing that our identities are rooted in being children of God we will have no trouble admitting that there are others who are before us or beyond by grace of God, we are who we are. Perhaps what we need most to be saved from is our fraudulent selves, selves that put on false airs in order to impress or fit in. Advent is a time to strip ourselves of such duplicity and to stand honestly and humbly before God, eager for redemption.Happy Sunday + John I. Okoye
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