The Third Sunday in Advent
Today is Gaudete Sunday and we are called to rejoice despite all that swirls around us as communities recover from devastating floods, and escalating wars rage around the world. Deep political polarisation is dividing families, churches, and communities. There is fear and uncertainty. There are many impediments to experiencing this joy as Mother is in the balance and world leaders put short-term gain ahead of people, and diversity is viewed as divisive rather than an invitation to learn.
There are many impediments to experiencing this joy as Mother is in the balance and world leaders put short-term gain ahead of people, and diversity is viewed as divisive rather than an invitation to learn. The authors of today’s readings were aware of the collapse of the familiar social order, the dishonesty and incompetence of political leaders, and the impact of geopolitical machinations, but saw the birth of a new order beyond this chaos. We begin with the belief that God loves everyone, and must oppose any harm perpetrated to anyone or thing God loves. Invitations to rejoice freely without anxiety can feel empty with our world in turmoil and suffering. Where do we find the strength and inspiration to rejoice amidst the challenges facing our society and world? John offers some direction when he calls on the crowds and us to seek justice. John calls us to attend to our better selves: that of mercy and compassion, of integrity and peace. On this Gaudete Sunday, maybe the knowledge that God’s favourite dwelling place is in the human heart is the source of our joy despite setbacks around us or in the world. It is not a matter of being passive or closing our hearts but allowing our hearts to be opened, or broken open, to let world in. The scriptures today shout-out the promises of hope (from despair), restoration (from destruction), liberation (from oppression) and joy (from fear). This joy is not some instant gratification. It emerges from the ongoing encounter with God who has plans for us - a future and a hope and with our sisters and brothers. God has a vision of the future that we can join in as God’s companions towards peace - Shalom. Zephaniah celebrates the start of a new day with God present in our midst despite the painful tragic loss of the past. The promise of a new day comes about through our encounters with others and listening to their stories and our actions. The focus of the Law, the Prophets, and Jesus is to life up the lowly, care for orphans and widows, and protect the weak. All denounce greed, selfishness, and abuse of power. Each one of us is called to do our bit, to use the gifts God has given us to work for the good of others. For John, in God Reign, everyone is of equal value and equally loved; no one has too much, and no one has too little; people do not take advantage of the weak or get their way through intimidation, threats, and false accusations; and, everyone is treated with respect, even our enemies. There is no distinction between males and females, Jews or Greeks, Americans or immigrants, blacks or whites, gay or straight. CEO’s, farmers, professors, field workers, and homemakers all receive the same level of honour. Heaven on earth.
There are communities coming together to rebuild; we hear laughter and children playing; we experience joy amidst the heartache. The peace and rejoicing we are called to is not a callous merriment that avoids the reality of suffering, but a peace cultivated by us taking a first step, responding to God’s call to ‘prepare the way.’ The call to rejoice does not mean ignoring the pain and suffering around us. To choose joy is an act of defiance in the face of seemingly insurmountable odds, even when the world feels out of control. The call is shift focus from the brokenness of the world to the strength of God’s saving work in and through us.
The call to mercy and compassion, integrity and peace applies to us. It is no coincidence that tax collectors and soldiers, who embody colonial violence (economic and physical) are called by name. Australia has, like other empires, enriched itself by occupying, dispossessing and the genocide of First Nations people. ‘Kanak’ populations were forced into slavery to add to our wealth. We are ever ready to go to war alongside the USA and the UK against people who posed no threat. Chinese people were exploited and then deported when they served no purpose to us. We sent Japanese, German, and Italian people to ‘concentration’ camps during World War II. We prop up regimes such as the Philippines and Australia companies extract resources from less powerful countries in Asia and Latin America. We do not acknowledge the truths relating to our commemorations for Australia Day to ANZAC Day. Into these spaces, we hear John’s booming voice to face the truth about ourselves, to repent, and make amends and refuse to go down destructive and toxic paths. It means choosing life in all its vulnerability, fragility, and glory. Repentance in all its forms brings us life, healing, shalom.
John’s concern is for justice to be practiced where actions prove more than words social repentance. He demands that exploitation stop. Jesus makes similar demands (Luke 12.33; cf. Luke 4:18; 6:20; 11:41; 18:22; 19:8). Both, as prophets of the poor, were deeply concerned about suffering caused by injustice. It seems rare to speak out against real world injustice. To speak out about racism and white privilege, patriarchy and misogyny, classism and capitalism, homophobia, biphobia, transphobia, and exclusion can result in being labelled as being political and lead to vilification.
The radicality of Advent has been lost, depoliticised, and overtaken by Western Christmas practice where the birth of a baby is depoliticised. The Gospel today is resisting the contemporary depoliticisation of Advent as we encounter the ravings of a ‘madman’ who makes brief and extreme intrusions. Preaching from the prophetic tradition like ‘a voice of one crying out in the wilderness’ (v. 4, cf. Is. 40:3), he demands repentance, restitution, and justice. He makes extreme ethical demands upon his listeners – like sharing a coat and food with those who have none. Tax collectors and soldiers should maintain honesty and refrain from violence (vv. 12-14). These radical commands are not foreign to us either, though not always practiced.
This Advent season, may we stand in the spirit of John and Jesus, and carve out time to listen to those calling for justice and change in our day. Though his words do not sound like good news, beneath them is an invitation to companionship with God. His message is good news because we can recognise what we need to do to make our world a home.
We can begin by making time to listen to Indigenous communities and immigrants; to the peoples of the Pacific who are under threat due to climate change; to people who are homeless; to trans, lesbian, gay and bisexual people; to people of colour; to women and religious minorities in our communities; and to people that have to scratch and scrape every day to survive.
John offers a way for us to rethink Advent as it demands the advent of justice. He offers a radical political vision that envisions and anticipates a radical restructuring of society upon a new foundation: the reign of God. It is to love one’s neighbours by attending to their immediate needs as well as challenging unjust structures. We cannot wait for religious leaders to call out those who poison our relationships with one another or fail to name the injustices that make up our broken world when it comes to inequality, discrimination, violence, climate change, refugees, Muslims, women, and gay and lesbian people. Can we speak to those who promote hatred and challenge those who put profit over care for people?
‘I awoke and saw that life was service. I acted and behold, service was joy.’
– Rabindranath Tagore.
Loving God of creation, transform us.
Turn our words
into acts of your justice and love.
Turn points of conflict
into possibilities for coalition.