Here is a contribution to enter next Sunday's Word of God. God bless us and may the Virgin protect us!

[15 December 2024] 3rd Advent Sunday 2024

*First Reading Zeph 3:14-18

Since the 8th century BC (with Hosea), the prophets understood and announced that God is love by developing the theme of the Covenant as a wedding between the Lord and his chosen people. When they return to speak of Israel's unfaithfulness, it is to denounce the constant risk of a return to idolatry, and they always recall the promise of the Messiah, which sounds like an announcement of hope. In the book of the prophet Zechariah we read: "Fear not, for I am in the midst of thee, saith the Lord" (2:15), and in Hosea: "Fear not...I am God and not a man; I am the Holy One in the midst of thee." (11,9). And a few centuries later, the angel Gabriel will say to Mary: "Rejoice, Mary... The Lord is with you" and the Virgin will give birth to Jesus, the Emmanuel, the God with us.  Today, the first reading brings us face to face with Zephaniah, who, about a century after Hosea, uses the two usual languages of the prophets: threats against those who do evil and encouragement for those who commit themselves to remain faithful to the Covenant: "The Lord will rejoice over you, he will renew you with his love, he will exult over you with shouts of joy" (Zeph 3:17-18). This sentence, which concludes today's first reading, is enough to understand that already in the Old Testament the prophets had announced that God is love. It is therefore not accurate to say that only in the New Testament is God who is love spoken of. The words of Zephaniah are not new even though it took several centuries of biblical revelation, that is, of divine pedagogy, to arrive at such an understanding. At the beginning of the Covenant between God and His people, the image of the wedding to indicate the Covenant would have been ambiguous, and for this reason, at first, it was essential to discover the God who was completely Other than the gods of the neighbouring nations and at the same time affirm the need to establish a Covenant with Him. It was Hosea (8th century B.C.) who first spoke of the Covenant between God and His people as a real bond of love, similar to that of betrothal, followed by later prophets: the First Isaiah, Jeremiah, Ezekiel, Zechariah, the Second and the Third Isaiah, who resort to the typical language of betrothal and marriage with affectionate names, mentioning wedding garments, bridal crowns, fidelity. The so-called Third Isaiah (6th century BC) went so far as to employ the term 'desire' (in the sense of loving desire) to describe God's feelings towards his people. Let us then think of the Song of Songs (between the 6th and 3rd centuries BC, although some parts are earlier), a long love dialogue composed of seven poems, where it is never clearly identified who the two lovers are.  Israel, however, interprets it as the dialogue between God and his people and proclaims it during the celebration of the Passover, the feast of the Covenant between God and Israel. If the people of Israel are likened to a bride, every unfaithfulness to the Covenant becomes not only a breach of contract, but outright adultery, and this is why the prophets resort to terms such as jealousy, ingratitude, betrayal and reconciliation: every unfaithfulness is a return to idolatry. It is in this context that Zephaniah (7th century BC) lived in Jerusalem during the reign of Josiah (in 640 BC) and his book is only five pages long, but dense and full of famous messages. He exhorts the king and the people to conversion (cf. 2.3), urgent under the reigns of Manasseh and Amon marked by idolatry, violence, fraud, lies, social injustice, arrogance of the powerful and oppression of the poor. Zephaniah denounces those who prostrate themselves before the Lord and then swear by their god, the idol Milkom often identified with Moloch (cf.1,5) and condemns religious syncretism; he also condemns those who fill the house of the Lord with fruits of violence and deception (cf.1,9). The two prophetic languages are very clear: threats against the wicked, as in the famous "Dies Irae" song taken from his texts, and encouragement for the humble faithful, as in the passage we read today. Zephaniah addresses Jerusalem 'daughter of Zion' with words of joy and hope: 'Rejoice, daughter of Zion... The Lord your God in your midst is a mighty Saviour'. Despite Israel's unfaithfulness, God's love perseveres towards his people.  Zephaniah invites them to conversion by announcing a new Jerusalem, a land of the humble and the faithful, where God will reside forever and thus anticipates the message that will be taken up by others (such as Joel and Zechariah). This message will be fully realised in the New Testament, when the angel says to Mary: "Rejoice, full of grace... The Lord is with you" (Lk 1:28) and in John's gospel: "The Word became flesh and dwelt among us" (Jn 1:14). The invitation to rejoice resounds throughout the liturgy of this Sunday, which is called 'Gaudete Sunday' (rejoice) because God became man and was born in Bethlehem: he makes it possible for us to share in his own life, which the sin of our forefathers had precluded and lost.

*Responsorial Psalm Isaiah 12:2-6

"My strength and my song is the Lord; he has been my salvation". This is the song that Isaiah foresees for the day when the people will be saved, but which we can already sing today in the midst of difficulties because it is precisely in weakness that we can experience the true source of our strength. St Paul wrote that the power of the Lord appears in fullness in our weakness (cf. 2 Cor 12:9). This canticle, although not part of the Psalter, may well be considered a true psalm because it is steeped in confidence and thanksgiving, at a decidedly dark time for Israel, which was under threat from the Assyrian empire as well as from the two neighbouring kings.  At that time, Isaiah sang words of hope announcing the not too distant end of Assyria and the liberation of Judah in a style that closely resembles Moses' song of thanksgiving after the liberation from Egypt and the crossing of the Red Sea (Ex 15). Like Moses then, Isaiah sings of his faith in a liberating God, who never abandons his people and is indeed constantly present in their midst. Like Moses, Isaiah understood that Israel's election was not an exclusive; it was rather a vocation, and to fulfil it the saved people had only one mission: to testify in the midst of men that God is indeed the only deliverer. This psalm of trust and thanksgiving to God, the saviour, Isaiah proclaims while the political context is dark and fear dominates throughout the region. We are in the 8th century BC, between about 740 and 730, when the Assyrian empire (capital Nineveh) was an emerging power with a seemingly unstoppable expansion. The Assyrians were the enemy and Nineveh, as we read in the book of Jonah, an ungodly city where wickedness of all kinds was carried out. After Solomon's death (930 B.C.), God's people split into two tiny kingdoms, which instead of allying as brothers chose different and sometimes even opposing policies. The northern kingdom (capital Samaria) tried to resist Assyrian pressure and allied with the king of Damascus to besiege Jerusalem in order to force King Achaz to join their coalition. Achaz then found himself between two fires: on the one hand, the two less powerful but very close neighbouring kings already at the gates of Jerusalem; on the other, Nineveh, which might end up crushing them all. Achaz preferred to surrender before fighting by becoming a vassal of Assyria: he bought his security at the price of freedom. This choice was humanly preferable, but do God's people have the right to reason according to human logic? The calculations came from fear, but can a believer afford to be afraid? Where has faith gone? Isaiah writes: "The heart of Achaz and the heart of his people were stirred, as the trees of the forest are stirred by the wind" (Is 7:2) and King Achaz, in the grip of doubts and fears, performs a terrible deed: he sacrifices his son to a pagan deity, ready by now to do anything to avoid losing the war.  He was a man of little faith and it is in this historical context that Isaiah encourages the little faithful remnant to hope: "You shall say on that day: I praise you, O Lord, for though you were angry with me, your cholera has subsided and you have comforted me" (12:1). He goes on to exhort calmness and not to be afraid (cf. 7:4) because if you do not believe, you will not endure (cf. 7:9) while, on the contrary, addressing men of little faith, he begins a long discourse of hope, which occupies chapters 7 to 11, the very ones that precede our song today. The triumphs of Assyria were, as expected, fleeting, and soon came the song of freedom. The prophet Isaiah composed this canticle, which today is the responsorial psalm, precisely to celebrate in advance the deliverance wrought by God, an authentic song of relief where, rather than the joy of being delivered, a true profession of faith emerges. Resuming the comparison with the canticle of Moses and the Israelites, Isaiah, five hundred years later, renews the same profession of faith to support his contemporaries so that they may understand that just as God once liberated Israel from Pharaoh, in the same way he will now liberate it from the Assyrian empire. I close by pointing out that Israel never reserves to itself the exclusivity of its covenant relationship with God: every time it gives thanks in the psalms for divine election, it brings out a note of universalism because throughout the centuries it has increasingly understood that its election is not an exclusive, but a vocation.  At the time of Isaiah, this was already clear and in today's text the note of universalism is perceived in the formula: "Proclaim among the peoples his works, make them remember that his name is sublime" (v.4). A clear message also for us: in order to respond to our vocation as men saved by God's merciful love, we have, as our only mission, the task of testifying, with song and life, that God is truly our salvation: "My strength and my song is the Lord". 

 * Second Reading from St Paul's Letter to the Philippians (4:4-7)

It is worth repeating that all the texts of this Sunday speak of joy and invite joy.

"Brothers, the Lord is near... , do not be anxious about anything, but in every circumstance make your requests known to God with prayers supplications and thanksgiving". In this text, which is the paragraph in the last chapter of the letter to the Macedonian community of Philippi, St Paul offers us some spiritual pointers to consider: 

1. It is characteristic of Jewish prayer to always combine supplication and thanksgiving. It joins: Blessed are you, Lord, who give us... and, we pray, grant us, this because whoever prays to God for his own good is certain to be heard and the fact of asking for something is already implicitly thanking him. Indeed, every human request reveals nothing new to God, but prepares us to receive the gift he gives us. Through prayer we open the door to God and immerse ourselves in his gift.

2. "The Lord is near": This expression, parallel to that of Zephaniah in the first reading, and analogous to what John the Baptist announces: "The kingdom of heaven is at hand" (Mt 3:2) evokes a central theme in St Paul and has at least two meanings: God is near because he loves us, and this awareness gradually grew in the Old Testament. Moreover, God is also near because the times are fulfilled, the Kingdom of God has begun, and we are living in the end times. In the first letter to the Corinthians, the Apostle writes that "The time has come short" ( 7:29-31), recalling the image of a sailing ship that, having reached the harbour, gathers the veils in preparation for landing. The message is clear: history is about to come to its fulfilment, and just as the passengers of the ship crowd around the edges to catch a glimpse of the land that is now near, so the Christian must direct his life towards the kingdom of God that is now near.

3. If the Lord is near, we have no reason to worry because our final abode is in heaven and from there we await the Lord Jesus Christ as Saviour (cf. Phil 3:20).  Had not Jesus repeated: "Why do you fear, men of little faith?". And did he not recommend: "Do not worry about your life, what you will eat or drink, nor about your body, what you will wear... Seek first the kingdom and the righteousness of God, and everything else will be given you besides" (Mt 6:25-34). When we seek the kingdom of God, we proclaim with our lives: 'Thy kingdom come, Lord' and we project our existence decisively towards Christ.  It is then, listening to St Paul, a matter of reviewing the priorities of life and checking what are the fundamental values that move it: Is the kingdom of God the true primary purpose of our existence? And if so, the only witness to offer is to live in the serenity of confident surrender: 'Let your lovingkindness be known to all men. The Lord is near'. No matter how serious the problems and enormous the obstacles, evil will be definitively defeated, and then: 'Do not distress yourselves over anything.  When we live like this, the loving-kindness/serenity of which St Paul speaks is transformed into joy: 'Brothers, always be glad in the Lord'.  

Today, the third Sunday of Advent, is therefore the Sunday of joy, and underlining this incessant invitation to be joyful are also the pink ornaments that the celebrant wears. The exhortation to joy is right from the beginning of the Mass, which opens like this: 'Gaudete - Rejoice', and it is more than an advice, a real command. And in this regard, how can we forget the words of Jesus: 'I have told you these things that my joy may be in you and that your joy may be full' (Jn 15:11). Joy that does not eliminate difficulties, but makes us remain united with him in order to share even our difficulties with him; joy that does not come from events external to man, but from the presence of God in our hearts: it is Christian joy that has nothing to do with worldly pleasure and that conquers the world.

Gospel according to Luke 3:10-18

Dominating the figure in today's gospel is John the Baptist who, like the Old Testament prophets, called for the practice of justice, sharing and non-violence, themes dear to all prophets. Listening to him were the little ones, the crowd, the people, the disliked (such as the publicans and soldiers who probably accompanied them) and to them he announced in direct and severe language the conversion to welcome the coming of the Messiah. Indeed, the people, supposing him to be the Messiah they had long awaited, asked him what the conversion he preached consisted in. The answer was simple: true conversion is measured by our attitude towards our neighbour: practising justice, sharing our goods with others and practising non-violence.  Encouraged by his example, many approached him to receive baptism, convinced that he was the Messiah. His reply, however, was clear: I am not the Messiah. I proclaim to you, however, that he is coming who is stronger than I am, and, the evangelist Luke adds, with these and many other exhortations, he proclaimed the gospel to the people. There are thus two poles in this text of Luke: the first is the human expectation and hope expressed in the people's question three times: "What shall we do?" and the three times recall, according to some exegetes, the baptism ritual of the primitive communities. The second pole is the proclamation of Christ to the waiting people - it is not I but he is already among you - as John repeats. The first chapters of Luke's gospel are steeped in expectation: the elders Simeon and Anna in the Temple and here those who listen to the Baptist, and when Luke speaks of the gospel, he is referring to precisely this: the proclamation of the Messiah that the Baptist presents in two ways: He who baptises in the Holy Spirit and He who exercises the Judgement of God.  

1. He who baptises in the Holy Spirit. The prophet Joel foretold that, at the coming of the Messiah, God would pour out his Spirit on every human being (cf. Jer.ch.3/ch.2 in the Hebrew translations). Jesus did not therefore invent baptism because John already did it and that is why they called him the Baptist. Although immersion ceremonies were practised at Qumran, at the time of Jesus baptism was uncommon and very recent. In the Old Testament, the terms baptism and baptism are very rare; in fact, the rite of entry into the community was circumcision, not baptism, and baptism is never mentioned in the Torah. The Jewish religion provided for water rites, ablutions without ever envisaging total immersion in water, and they all had the purpose of purifying in the biblical sense: not to remove sin but to allow man to separate himself from all that is impure because it is part of the profane world, in order to enter into contact with the sacred, that is, with God.

With John the Baptist, an important and completely revolutionary step takes place: baptism takes on the new meaning of conversion and remission of sins. He himself then announces that with the arrival of Christ, baptism will be even more different: I baptise you with water, but he will baptise you in Holy Spirit and fire. The great novelty is not in the verb to baptise because John is baptising Jews in the Jordan, but in the phrase that follows "in Holy Spirit and fire" which must have had an extraordinary effect and that is why people flocked to John to be baptised. The expression Holy Spirit hardly existed at all in the Old Testament and the rare times that the adjective holy appeared indicated the spirit of the holy God and not the Holy Spirit, a distinct person of the Trinity. In the Old Testament, the urgency was to free the people from the risk of polytheism and to reveal the one God, so it might have been excessive to reveal at once the mystery of the one God in three persons. They spoke of the breath of God that gives life force to man and impels him to act according to the divine will, but they had not yet come to know him as the Holy Spirit person. John's words open the door to revelation when he announces a baptism in the Holy Spirit and no longer a baptism with water, marking a radical change. His baptism is a symbol of conversion and remission of sins and announces a different baptism: I baptise you with water... the Messiah who is already among you will baptise you in the Holy Spirit and fire where the Greek preposition 'kai' (in Italian and) does not indicate an addition, but an equivalence whereby the Baptist states that the Messiah will baptise in the Holy Spirit who is fire, that is, in the fire of the Holy Spirit. Luke always emphasises the difference between the baptism of John and that of Jesus: John baptised with water as a sign of conversion, while Christian baptism is an immersion in the Holy Spirit, the fire of God's love, a baptism that grafts believers into the paschal mystery of Christ, defeating sin and death. 

2. John presents the Messiah as the One who exercises the Judgement of God. In the Old Testament, the Messiah was expected as the king who would eliminate evil and make justice reign. In the songs of the Servant of God (in the Second Isaiah), the judgement that the Messiah would exercise with authority and with fire emerges. Here John takes up the sign of fire as a symbol of purification: 'He holds the shovel in his hand to clean his threshing floor and gather the wheat into his barn, but he will burn up the chaff with an unquenchable fire'. This is an image that his listeners knew and that represented good news because this separation did not suppress anyone; this fire does not destroy but purifies. The fire of Judgement purifies without destroying anything: just as gold is purified and made shining through fire, so the fire of the Holy Spirit frees those who receive it from everything that does not conform to the Kingdom of justice and peace established by the Messiah. 

Some concluding reflections

*John invites sharing without ever judging others. We often help someone only after having asked ourselves if they deserve it, but this way of acting is still based on merit, not on the gratuitousness of love. 

*John confesses that he is not even worthy to untie the lace of Christ's sandals.  The rabbis recommended not imposing on a slave of Jewish origin such a menial and humiliating task as untying the master's sandals or washing his feet. 

* Many publicans, i.e. tax collectors who worked for the Roman Empire, were taxed by the Romans and often recovered more than they had paid in taxes. For this reason every official was regarded and feared as a publican.  

*The soldiers mentioned here were probably mercenaries in the service of the publicans and not Jewish or Roman soldiers. The Jews had no right to have an army and the Roman soldiers, who occupied Palestine, did not mix in the affairs of the people.

Holy Sunday!

+Giovanni D'Ercole 

'Gaudete in Domino' and what to do

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

We wonder how to enter into the experience of Joy.

The tone of the book of Zephaniah is menacing until the vision reported in the first Reading. Its denunciation suddenly changes note.

The transformation of life has a Threshold of pure Faith.

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

Once the woodworm of religion that seeks subjects to be punished 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.

The incarnate Gift of Grace does not come like lightning, but pierces our condition of insignificance, even apprehension.

The Lord becomes Presence «in the midst» (vv. 15.17). The Hebrew expression reveals a God «in your innards», «in your womb».

The Eternal One does not show himself 'on high' to tower above. He does not stand 'in front', but 'within' - equidistant from all.

Likewise, his authentic apostles.

Person placed in such a vital environment evolves effortlessly; indeed, Joy flows through him and intoxicates.

The pyramid, on the other hand, turns us off.

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?

He is certain that the Lord is the Source of his essence.

Same innate uniqueness from which the reality of the world and events emanate.

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

We therefore know that we can benefit from everything for even exponential growth, independent of luck.

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

Life-changing dream.

In this way, the Vocation itself gradually introduces us into the experience of recovering the deep, unique, truly 'our' and divine character - where we can experience fullness of being.

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

John presents exemplary, topical situations.

None of them are about externals, about changing activities and professions, or following fashions - nor are they about the streamlining of devotional practice and the purification of worship!

On this Sunday, the Liturgy teaches that the healing of the world will be the result of simply coming together; the rest will arise spontaneously.

The life drive of 'nature' itself will take its course.

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

He who has the courage of gratuitousness offers himself, and thus also makes others overcome everything.

It creates well-being, enthusiasm and wisdom even in those who suffer penury - or [in religion] fears of scruples.

‘Gaudete in Domino semper': we do not want to consign ourselves to a merely fairy-tale or à la page devotion, which loses ground because - if empty or trendy - it will be burnt as «straw» (v.17).

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

Gladness will emerge in the Gift that becomes Present.

[3rd Sunday in Advent (year C) Gaudete, December 15, 2024]

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)

Dear Brothers and Sisters,

The Gospel for this Sunday of Advent presents once again the figure of John the Baptist, and it depicts him while he is speaking to the people who come to him at the River Jordan to be baptized. Since John, with incisive words, urges them all to prepare themselves for the Messiah’s coming, some ask him, “What then shall we do?” (Lk 3:10, 12, 14). These exchanges are very interesting and prove to be of great timeliness.

The first answer is addressed to the crowd in general. The Baptist says, “He who has two coats, let him share with him who has none; and he who has food, let him do likewise” (v. 11). Here we can see a criterion of justice, motivated by charity. Justice requires that the imbalance between the one who has more than enough and the one who lacks the necessary be overcome; charity prompts us to be attentive to others and to meet their needs, instead of seeking justification to defend one’s own interests. Justice and charity are not in opposition, but are both necessary and complete each other. “Love — caritas — will always prove necessary, even in the most just society”, because “There will always be situations of material need where help in the form of concrete love of neighbour is indispensable” (Encyclical Deus Caritas Est, n. 28).

Then we see the second answer, which is directed at some "publicans", that is, tax-collectors on behalf of the Romans. The publicans were already despised for this, and also because they often made the most of their position to steal. The Baptist does not ask them to change their profession, but to exact no more than what has been established (cf. v. 13). The prophet, in the name of God, does not demand exceptional acts, but first and foremost the just fulfilment of one’s duty. The first step towards eternal life is always the observance of the Commandments; in this case, the seventh one: You shall not steal (cf Ex. 20:15).

The third reply concerns the soldiers, another class that enjoyed a certain authority, and was thus tempted to abuse it. John says to the soldiers: “Rob no one by violence, and be content with your wages” (v. 14). Here too the conversation begins with honesty and with respect for others: an instruction that applies to everyone, especially for those with greater responsibility.

On considering this dialogue as a whole, we are 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 are doing his will. For this very reason, the Baptist's instructions are ever timely: even in our very complex world, things would go much better if each person observed these rules of conduct. Therefore let us pray to the Lord, through the intercession of Mary Most Holy, that he may help us to prepare ourselves for Christmas, bearing the good fruits of repentance (cf. Lk 3:8).

[Pope Benedict, Angelus 16 December 2012]

This is not the appropriate place for quoting the confirmations of this fact which run through the whole history of humanity. What is certain is that from the most ancient times the dictate of conscience has guided every human subject towards an objective moral norm which finds concrete expression in respect for the other person and in the principle of not doing to that person what one would not wish done to oneself (41).

[41] "The moral law", Confucius says, "is not distant from us... The wise man does not make many mistakes regarding the moral law. He has as his principle: do not do to others what you would not wish done to you" (Chung Yung: Equilibrium and Norm, 13). A Japanese master of ancient times (Dengyo Daishi, also called Saicho, who lived 767-822 A.D.) urges people to be "forgetful of self, doers of good to others: this represents the summit of friendship and compassion" (cf. W.T. De Bary, Sources of Japanese Tradition, New York 1958, Vol I, p. 127). Nor can one fail to mention Mahatma Gandhi, who taught the "power of truth" (satyagraha), which conquers without violence by the dynamism intrinsic to just action.

[Pope John Paul II, Dilecti Amici n.7]

In today’s Gospel, there is a question posed three times: “What shall we do?” (Lk 3:10, 12, 14). It is raised to John the Baptist by three categories of people: First, the crowd in general; second, the publicans or tax collectors; and, third, some soldiers. Each of these groups questions the prophet on what must be done to implement the conversion that he is preaching. John’s reply to the question of the crowd is sharing essential goods. He told the first group, the crowd, to share basic necessities, and therefore says: “He who has two coats, let him share with him who has none; and he who has food, let him do likewise” (v. 11). Then, he tells the second group, the tax collectors, to collect no more than the amount owed. What does this mean? No taking ‘bribes’, John the Baptist is clear. And he tells the third group, the soldiers, not to extort anything from anyone and to be content with their wages (cf. v. 14). There are three answers to the three questions of these groups. Three answers for an identical path of repentance, which is manifested in concrete commitments to justice and solidarity. It is the path that Jesus points to in all his preaching: the path of diligent love for neighbour.

From John the Baptist’s admonitions, we understand the general tendencies of those who at that time held power, in various forms. Things have not changed very much. However, no category of people is excluded from following the path of repentance to obtain salvation, not even the tax collectors, considered sinners by definition: not even they are excluded from salvation. God does not preclude anyone from the opportunity to be saved. He is — so to speak — anxious to show mercy, to show it towards everyone, and to welcome each one into the tender embrace of reconciliation and forgiveness.

We feel that this question — “What shall we do?” — is ours also. Today’s liturgy tells us, in the words of John, that it is necessary to repent, to change direction and take the path of justice, solidarity, sobriety: these are the essential values of a fully human and genuinely Christian life. Repent! It sums up the message of the Baptist. And the Liturgy of this Third Sunday of Advent helps us to rediscover a special dimension of repentance: joy. Whoever repents and approaches the Lord, feels joy. The prophet Zephaniah says to us today: “Sing aloud, O daughter of Zion!”, addressing Jerusalem (Zeph 3:14); and the apostle Paul exhorts the Christians of Philippi: “Rejoice in the Lord always” (Phil 4:4). Today, it takes courage to speak of joy, which, above all, requires faith! The world is beset by many problems, the future is burdened by uncertainties and fears. Yet, Christians are a joyful people, and their joy is not something superficial and ephemeral, but deep and stable, because it is a gift from the Lord that fills life. Our joy comes from the certainty that “the Lord is at hand” (Phil 4:5): he is close with his tenderness, his mercy, his forgiveness and his love.

May the Virgin Mary help us to strengthen our faith, so that we are able to welcome the God of joy, the God of mercy, who always wants to live in the midst of his children. May our Mother teach us to share tears with those who weep, in order to be able to also share a smile.

[Pope Francis, Angelus 13 December 2015]

Curved trajectory, and the model that is not the "sphere"

(Mt 17:10-13)

At the time of Jesus, in the Palestinian area, economic difficulties and Roman domination had forced people to fall back on an individual life model.

The problems of subsistence and social order had resulted in a breakdown of relationship (and ties) of both clans and families themselves. Uniting groups, which had always ensured assistance, support and concrete defense to the weakest and distressed members.

Everyone expected that the coming of Elijah and the Messiah could have a positive outcome in the reconstruction of fraternal life, affected.

As it was said: «to lead the heart of the fathers to the sons and the heart of the sons to the fathers» [Mal 3:22-24 announced the sending of Elijah] to rebuild the disintegrated coexistence.

Obviously the recovery of the people’s inner sense of identity was frowned upon by the system of domination. Let alone the [Jesus’ typical] figure of the Call by Name, which would have opened the life of popular piety and of communion to a thousand possibilities.

John had forcefully preached a rethinking of the idea of conquered freedom (Jordan’s passage), the rearrangement of established religious ideas (conversion and forgiveness of sins in real life, outside the Temple) and social justice.

Having an evolved project of reform in solidarity (Lk 3:7-14), in practice he was the Baptizer himself who had already carried out the mission of the expected Elijah [Mt 17:10-12; Mk 9:11-13].

For this reason he had been taken out of the way: he could reassemble a whole people of ousters - marginalized from both the power and the verticist religiousness, accommodating, servile, and collaborationist.

A compartmentalized devotion, which absolutely did not allow either the ‘memory’ of themselves, or the ancient social community structure, inclined to sharing.

In short, the system of things, interests, hierarchies, forced persons to take root in that unsatisfactory configuration.

But here is Jesus, who does not bend.

He is presented by Mt to his communities as the One who wanted to continue the work of building up the Kingdom, both in terms of vocational quality and in terms of coexistence‘s reconstruction.

With a fundamental difference: compared to the scope of ethnic-religious conceptions, the Master does not propose to everyone a kind of amalgamating ideology that ends up depersonalizing the eccentric Gifts of the weak - those unpredictable for an established mentality, but that trace future.

The Lord proposes a fraternal and assembly life of character, yet not stubborn or marked.

Christ wants a more flourishing collaboration that makes good use of resources (internal and not) and differences.

Here even crises become important, indeed fundamental in order to evolve the quality of ‘being close’ to one another - in the richness of the «polyhedron, which reflects the convergence of all its parts, each of which preserves its distinctiveness» [Evangelii Gaudium 236].

Attempting to manipulate characters and personalities to guide them to the "as they should be", one is not comfortable with oneself or even side by side. Nor is the perception of esteem and adequacy transmitted to the ‘many different’ ones, nor the sense of benevolence - much less the joy of living.

‘Curved or attempt-and-error trajectories fit the Father’s Perspective, and our unrepeatable growth.

Difference between religiosity and Faith.

[Saturday 2nd wk. in Advent, December 14, 2024]

Curved trajectory, and the model that is not the "sphere"

(Mt 17:10-13)

The experience of "the Mount" - the so-called Transfiguration - is followed by the episode of Elijah and John [cf. Mt 17:10-13 and parallel Mk 9:2-13].

Jesus introduced the disciples in view but more stubborn than the others to the perception of the Metamorphosis (Mt 17:2 Greek text) of the divine Face and to an inverted idea of the expected Messiah (vv.4-7).

The experts of the sacred Scriptures believed that the return of Elijah was to anticipate and prepare for the coming of the Kingdom of God.

Since the Lord was present, the early disciples wondered about the value of that teaching.

Even in the communities of Mt and Mk, the question arose among many from Judaism about the weight of ancient doctrines in relation to Christ.

The Gospel passage is endowed with a powerful personal, Christological specificity [the redeeming, closest brother: Go'El of blood].

To this is added a precise communitarian significance, because Jesus identifies the figure of the prophet Elijah with the Baptist.

At the time, in the Palestinian area, economic difficulties and Roman domination forced people to retreat to an individual model of life.

The problems of subsistence and social order had resulted in a crumbling of relationship life (and bonds) both in clans and in families themselves.

Clan nuclei, which had always provided assistance, support and concrete defence for the weakest and most distressed members.

Everyone expected that the coming of Elijah and the Messiah would have a positive outcome in the reconstruction of fraternal life, which had been eroded at the time.

As it was said: "to turn the hearts of the fathers back to the sons and the hearts of the sons back to the fathers" [Mal 3:22-24 announced precisely the sending of Elijah] in order to rebuild the disintegrated coexistence.

Obviously the recovery of the people's internal sense of identity was frowned upon by the ruling system. Let alone the Jesuit figure of the Calling by Name, which would have opened the people's pious life wide to a thousand possibilities.

John had forcefully preached a rethinking of the idea of conquered freedom (the crossing of the Jordan), the rearrangement of established religious ideas (conversion and forgiveness of sins in real life, outside the Temple) and social justice.

Having an evolved project of reform in solidarity (Lk 3:7-14), in practice it was the Baptizer himself who had already fulfilled the mission of the awaited Elijah [Mt 17:10-12; Mk 9:11-13].

For this reason he had been taken out of the way: he could reassemble a whole people of outcasts - outcasts both from the circle of power and of the verticist, accommodating, servile, and collaborationist religiosity.

A watertight compartmentalised devotion, which allowed absolutely no 'remembrance' of themselves, nor of the old communitarian social order, prone to sharing.

In short, the system of things, interests, hierarchies, forced to take root in that unsatisfactory configuration. But here is Jesus, who does not bend.

Whoever has the courage to embark on a journey of biblical spirituality and Exodus learns that everyone has a different way of going out and being in the world.

So, is there a wise balance between respect for self, context, and others?

Jesus is presented by Mt to his communities as the One who wanted to continue the work of Kingdom building.

With one fundamental difference: with respect to the bearing of ethno-religious conceptions, the Master does not propose to all a kind of ideology of body, which ends up depersonalising the eccentric gifts of the weak - those unpredictable for an established mentality, but which trace a future.

In the climate of the clan that has been strengthened, it is not infrequently those without weight and those who know only abysses (and not summits) who come as if driven to the assent of a reassuring conformation of ideas - instead of dynamic - and a forge of wider acceptance.

Those who know no summits but only poverty, precisely in moments of crisis are the first invited by adverse circumstances to obscure their view of the future.

The miserable remain the ones who are unable to look in another direction and move, charting a different destiny - precisely because of tares external to them: cultural, of tradition, of income, or 'spiritual'.

All recognisable boxes, perhaps not alarming at times, but far removed from our nature.

And right away: with the condemnation at hand [for lack of homologation].

Sentence that wants to clip the wings, annihilate the hidden and secret atmosphere that truly belongs to personal uniqueness, and lead us all - even exasperatedly.

The Lord proposes an assembly life of character, but not obstinate nor targetted - not careless... as to the extent to which it is forced to go in the same ancient route as always. Or in the same direction as the captains.

Christ wants a more luxuriant collaboration that makes good use of resources (internal and otherwise) and differences.

Arrangement for the unprecedented: so that, for example, falls or inexorable tensions are not camouflaged - on the contrary, they become opportunities, unknown and unthinkable but very fruitful for life.

Here even crises become important, indeed fundamental, in order to evolve the quality of being together - in the richness of the "polyhedron" that as Pope Francis writes "reflects the confluence of all the partialities that in it maintain their originality" [Evangelii Gaudium no. 236].

Without regenerating oneself, only by repeating and tracing collective modalities - from the sphere model (ibid.) - or from others, that is, from nomenclature, not personally re-elaborated or valorised, one does not grow; one does not move towards one's own unrepeatable mission.

One does not fill the lacerating sense of emptiness.

By attempting to manipulate characters and personalities to guide them to 'how they should be', one is not at ease with oneself or even side by side. The perception of esteem and adequacy is not conveyed to the many different ones, nor is the sense of benevolence - let alone joie de vivre.

Curved or trial-and-error trajectories suit the Father's perspective, and our unrepeatable growth.

Difference between religiosity and Faith.

To internalise and live the message:

When in your life has your sense of community grown in a sincere way and not constrained by circumstances?

How do you contribute in a convinced way to concrete fraternity - sometimes prophetic and critical (like John and Jesus)? Or have you remained with the fundamentalist zeal of Elijah and the uniting but purist zeal of the precursors of the Lord Jesus?

By telling his disciples that he must suffer and be put to death, and then rise again, Jesus wants to make them understand his true identity. He is a Messiah who suffers, a Messiah who serves, and not some triumphant political saviour. He is the Servant who obeys his Father’s will, even to giving up his life. This had already been foretold by the prophet Isaiah in today’s first reading. Jesus thus contradicts the expectations of many. What he says is shocking and disturbing. We can understand the reaction of Peter who rebukes him, refusing to accept that his Master should suffer and die! Jesus is stern with Peter; he makes him realize that anyone who would be his disciple must become a servant, just as he became Servant.

Following Jesus means taking up one’s cross and walking in his footsteps, along a difficult path which leads not to earthly power or glory but, if necessary, to self-abandonment, to losing one’s life for Christ and the Gospel in order to save it. We are assured that this is the way to the resurrection, to true and definitive life with God. Choosing to walk in the footsteps of Jesus Christ, who made himself the Servant of all, requires drawing ever closer to him, attentively listening to his word and drawing from it the inspiration for all that we do.

[Pope Benedict, homily in Beirut 16 September 2012]