Why not feel failed?

(Zeph 3:14-18; Phil 4:4-7; Lk 3:10-18)

The Rabbis believed that at the Judgement one must account for every opportunity for happiness that God has granted and man has overlooked. We wonder how to enter into this experience.

The tone of the book of Zephaniah is ominous until the vision reported in the First Reading. His denunciation of the corruption even of priests and prophets suddenly changes note.

The transformation of life has a Threshold of pure Faith, which clearly distinguishes the cloak of fear from the freedom of walking.

This secret is revealed when we realise that God has lifted the condemnation - and no punitive misfortune from above.

Once the canker of religion seeking subjects is over, our improvements will be the fruit of the Father's patient result, renewing his Love (Zeph 3:17).

In key expressions, the sense of prophecy will be taken up by Lk in the Annunciation to Mary.

In the latter passage, the evangelist's intent is to reveal the Gift of Grace incarnate.

It does not come like lightning, but pierces our condition of insignificance and even apprehension.

The Lord becomes Presence "in the midst" (vv. 15.17). The Hebrew expression reveals a God "in your bowels", "in your womb"; but its poignancy is not antithetical to the IEC version.

The Eternal One does not show Himself on high to tower above; neither does He who offers Himself (in earnest) do so: He above, you below.

He does not place himself in front, but within - and in between: even those who claim to authentically represent him... not him in front and you always behind.

Emmanuel places himself at the side, he does not head a group where some are closer and closer to him, others destined for the rear.

He who presents us with the Father is not a leader, but our friend. And he does not take pleasure in his concordant circle, because he is equidistant from all.

Likewise, his apostles.

The person placed in such a vital environment evolves effortlessly; indeed, Joy flows through him and intoxicates. The pyramid, on the other hand, extinguishes us.

When Paul writes to the Philippians he is in prison in Ephesus. Instead of cursing against misfortune he composes a letter punctuated with invitations to joy.

Why does he not feel like a failure?

(What is the reason for our happiness? Current account with an extra zero? Lack of affliction?).

Paul is certain that the Lord is the Source of his essence. That same innate Oneness from which the reality of the world and events flow.

Our Core touches God; He is in the 'bosom' of each one.

So we know that we can benefit from everything for growth - even exponential, independent of fortune.

And in the Calling by Name there is like an intimate Image that directs the soul, and seeks more, and wants its place.

A life-changing dream.

So the Vocation itself gradually introduces us into the experience of recovering the deep, unique character, where we can experience fullness of being.

But we "What shall we do?" (Lk 3:10.12.14).

John presents exemplary, topical situations. Not one of them concerns a change of business and profession, or the streamlining of devotional practice and the purification of worship!

The healing of the world is the result of simply coming together.

The first context of questions posed to the Baptizer sums up the other junctures.

He who has the courage of gratuitousness brings and overcomes everything.

He creates wellbeing, enthusiasm and wisdom even in those who suffer penury - or (in religion) fears of scruples, and for some gain.

I remember that after a brief conversation, friends of the evangelical faith I had just met (Brethren Assembly) gave me the keys to one of their beach houses. To realise that dream that I had nurtured since I was a young boy, I would have to throw my life into something that was already there; all I had to do was share it.

The same brothers of faith provided a car for the parish priest of their well-known coastal town, in a time of difficulty.

In reciprocity, together, one overlooks the alibi of friend-our and merit-my, and of imagining a life that is also gathered and colourful but comparable and unremarkable.

Joyfulness emerges in the Gift that becomes present.

Let us help ourselves to experience it and know it, without distinguishing or arguing, parcelling out the good - as in the severe style of spineless intimism.

On this Gaudete in Domino semper Sunday, we do not want to consign ourselves to a merely fairy-tale or à la page devotion, which loses ground because it is empty - and will be burnt like "straw" (v.17).

If God comes... let us ask ourselves what food and second tunic (v.10) we are able to share.

He does not ask for exceptional gestures

The Gospel of this Advent Sunday again presents the figure of John the Baptist, and portrays him speaking to the people who came to him at the River Jordan to be baptised. As John, in scathing words, exhorts everyone to prepare for the coming of the Messiah, some ask him: "What shall we do?" (Lk 3:10.12.14). These dialogues are very interesting and very topical.

The first answer is addressed to the crowd in general. The Baptist says: "He who has two tunics, let him give one to him who has none, and he who has food, let him do likewise" (v. 11). Here we can see a criterion of justice, animated by charity. Justice calls for overcoming the imbalance between those who have the superfluous and those who lack the necessary; charity urges one to be attentive to the other and to meet their need, instead of finding justifications to defend one's own interests. Justice and charity are not opposed, but are both necessary and complement each other. "Love will always be necessary, even in the most just society", because "there will always be situations of material need in which help in the line of a concrete love of neighbour is indispensable" (Enc. Deus caritas est, 28).

And then we see the second response, which is directed to some 'publicans', i.e. tax collectors on behalf of the Romans. Publicans were already despised for this, and also because they often took advantage of their position to steal. To them the Baptist does not tell them to change their profession, but not to demand anything more than what has been set (cf. v. 13). The prophet, on behalf of God, does not ask for exceptional acts, but first and foremost the honest fulfilment of one's duty. The first step towards eternal life is always the observance of the commandments; in this case the seventh: "Thou shalt not steal" (cf. Ex 20:15).

The third response concerns the soldiers, another category endowed with a certain power, and therefore tempted to abuse it. To the soldiers John says: "Do not mistreat or extort anything from anyone; be content with your wages" (v. 14). Here again, conversion begins with honesty and respect for others: an instruction that applies to everyone, especially those with greater responsibility.

Considering these dialogues as a whole, one is struck by the great concreteness of John's words: since God will judge us according to our works, it is there, in our behaviour, that we must show that we follow his will. And this is precisely why the Baptist's indications are always relevant: even in our complex world, things would be much better if everyone observed these rules of conduct. Let us then pray to the Lord, through the intercession of Mary Most Holy, that He may help us to prepare for Christmas by bearing good fruits of conversion (cf. Lk 3:8).

(Pope Benedict, Angelus 16 December 2012)

Conscience, Golden Rule

This is not the place to mention the confirmations that run through the entire history of humanity. What is certain is that from the earliest times the dictate of conscience directs every human subject towards an objective moral norm, which finds concrete expression in respect for the person of the other and in the principle of not doing to him what one does not want done to oneself[41].

[41] 'Moral law,' left Confucius, 'is not far from us.... The wise man does not err much as regards the moral law. He has as a principle: do not do to others what you would not want others to do to you' (Tchung-Yung - The Righteous Means, 13). An ancient Japanese master (Dengyo Daishi, also known as Saicho, who lived between 767-822 A.D.) exhorts to be 'forgetful of oneself, beneficent towards others, for therein lies the summit of friendship and compassion' (cf. W. Th. De Bary, Sources of Japanese Tradition, New York 1958, vol. I, 127). And how can we not remember Mahatma Gandhi, who inculcated the 'power of truth' (satyagraha) that wins without violence, with the very dynamism that is intrinsic to just action?

(Pope John Paul II, Dilecti Amici n.7; footnote 41)