The season of Advent originated as a fast of forty days in preparation for Christmas, commencing on the day after the feast of St. Martin (11 November). It was often called ‘St Martin’s Lent — a name by which it was known as early as the fifth century. St. Martin was a modest and altruistic man. The legend about his saving a homeless person from freezing to death by giving him half of his cloak is known to children in all parts of Germany.
In the ninth century, the duration of Advent was reduced to four weeks (a period starting four Sundays before Christmas), and Advent preserved most of the characteristics of a penitential season, which made it a kind of counterpart to Lent.
This Sunday is Gaudete Sunday, a counterpart to Lartare Sunday in Lent, and provides a similar break about midway through a season which is otherwise of a penitential character. The character of a penitential season is to bring us back in communion with God, a preparation that is accomplished through, self-examination, prayer, and acts of charity.
When we acknowledge our sins in confession we are given a penance. Penance is a way of preparing our return to God through the forgiveness we received. In Advent, we prepare in a similar way. The spirit of our journey through Advent is one of expectation and preparation for the feast of Christmas as well as for the second coming of Christ. The penitential exercises suitable to that spirit are thus suspended on Gaudete Sunday, to symbolize that joy and gladness in the promised Redemption.
After this Sunday we will return to a more penitential season of preparation and expectation for the Lord’s second coming. You may ask the same questions that John the Baptist’s disciples asked, “Master, what is it that we should do?” The answers were given by John 2,000 years ago still stand today. In essence, treat others justly, use only what you need, do not judge others, and be satisfied with what you have been given. This flies in the face of what we hear from our modern consumer culture which tells us to, “Look out for #1,” “Have it your way,” and “You only go around once in life: Go for all the gusto you can.” Taking this minority position is consistent with the life a true Christian and follower of Jesus. Remember that Jesus did not preach a ‘prosperity gospel’ that we hear in some churches today. Jesus preached,
“Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land. Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” (Matthew 5:3-10)
In the end, we can expect to be treated no better than Jesus was treated, with “insults and persecution, and false accusations of every kind.” All this is suffering, but it is suffering from a purpose. As St. Paul wrote to the Colossians, “I rejoice in my sufferings for your sake, and in my flesh, I am filling up what is lacking in the afflictions of Christ.” (See Colossians 1:24) We may not have suffered to the point of shedding blood (see Hebrews 12:4), however whenever we put ourselves out for another, or risk proclaiming the Gospel, we may experience suffering in little ways.
Don’t misunderstand St. Paul’s message to the Colossians, Christ’s sacrifice is sufficient. But since he has made us participants in that sacrifice, our acts of sacrifice matter too. Had the apostles failed to proclaim the gospel, we would not have heard about it. We would lack. If somebody had not told me about Jesus, I would lack.
If I don’t make the sacrifice of time to be present to others, or to speak up for the voiceless, or to serve the needs of the poor, they would lack. We do this at St. Andrews when we serve at St. Vincent DePaul and as EEMs to the sick and incarcerated.
They will lack, not because Christ is insufficient, but because I don’t discharge my duty of trying to help. If I don’t “offer my body a living sacrifice”, you don’t receive the benefits of Christ’s sacrifice in the form of a meaningful material need from a brother in Christ who might have helped but didn’t. You lack, not because of Jesus’ inadequacy, but because of mine. I hope that makes sense. The bottom line is: Christ mediates his grace to us through creatures, especially other people. This is the message that we rejoice in today, not as spectators, but as full participants in the suffering of Christ for the world. “Rejoice and be glad, for your reward will be great in heaven!” (See Matthew 3:12a)
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