31 May 2020: Pentecost Sunday

Liturgical note: Reading options for Pentecost celebration
The Lectionary presents two sets of readings for Pentecost: the Vigil/Extended Vigil of Pentecost readings or the readings for Pentecost Sunday. This commentary uses the readings for Pentecost Sunday.

Reading 1	Response	Reading 2	Gospel
Acts 2:1-11	Ps 104:1, 24, 29-30, 31, 34	1 Cor 12:3b-7, 12-13	Jn 20:19-23

The many forms of the gift of the Spirit

 The Solemnity of Pentecost concludes the Easter season and the readings that examine the meaning of Jesus’ post-resurrection continuing presence. This week’s readings ask the believing community to reflect on the gift and work of the Spirit.

The first reading, from the Acts of the Apostles, is Luke’s story of the Spirit’s public and dramatic coming to the believing community on the Jewish feast of Pentecost, fifty days after Passover. The Jewish feast of Pentecost (also called the Feast of Weeks or Shavuot) originally marked the close of the spring harvest festival with offering of firstfruits and lambs. In the first century, Pentecost also celebrated God’s giving of the Torah to Moses at Sinai (Ex 19:18). In his story of the coming of the Spirit, Luke connects the symbols of fire, the sound of rushing wind, and languages with God giving the Torah at Sinai. Pentecost represents a renewal of the Sinai covenant, where God once again calls a people to be God’s own. In Luke’s theology, Pentecost opens the opportunity for even gentiles to become God’s people. The Lectionary editors chose this reading because it describes the Spirit’s outpouring on the disciples, and marks the start of the ekklesia.

The second reading is from Paul’s first letter to the Corinth ekklesia. In this passage, Paul touches on the Spirit’s ongoing actions. The Corinthians emphasized spiritual phenomena’s ecstatic and esoteric nature (like speaking in tongues). Paul corrects the Corinthians’ view by defining these authentic and spiritual realities as “gifts.” The Spirit, the power of God at work (“the same God”), is the source of these gifts, given to each one in the community to build up (“benefit”) the entire community. Paul then emphasizes the ekklesia‘s unity using the metaphor of a body. Although there are many believers, all are part of the same body: the body of Christ, or the ekklesia. Baptism integrates all believers into one body. Eucharist (“given to drink”) is a recurring visible sign of the ongoing unity of all believers. The Lectionary editors chose this reading to emphasize the Spirit’s unifying actions within the community and through the sacraments of baptism and Eucharist.

The gospel is John’s story of Jesus’ intimate gift of the Spirit to the believing community on the night of his resurrection. Jesus commissions and empowers the disciples to continue the Father’s work.

• Continuing Jesus’ mission. Jesus transfers his mission (“as the Father has sent me”) to his disciples (“so I send you”). The disciples will be the agents for future believers’ sanctification. The Spirit renders the absent Jesus present within the community as a witness to the world. The disciples continue Jesus’ work to make God’s salvation known. Baptism is the primary sign of sanctification and salvation.

• Investing with the Spirit. Jesus’ breath recalls God’s creative breath in Genesis (Gn 2:7) that brings Adam to life. In this action, Jesus makes the gift of the Spirit the beginning of the new creation. Jesus promised that the Spirit is with the community and in the community and will remain with the community forever. However, to continue Jesus’ mission, the community must grow, so that the world will come to know and believe that Jesus is the Sent One of the Father.

Jesus’ gift of the Spirit has many meanings and takes several forms. Scripture suggests that the historical outpouring of the Spirit happened only once, but that the gospel writers’ report different times and places (the cross, Easter Sunday evening, Pentecost), based on their theological meanings. The early ekklesia may have associated the gift of the Spirit with Jesus’ resurrection appearances. The Spirit’s coming marks the ekklesia‘s foundation as a wider community than the original Twelve. Where do we find the Spirit’s presence? Is our encounter of the Spirit’s gifts dramatic like Luke, full of fire and noise? Or is our Spirit encounter intimate like John, a word and brush of breath? Does the gift bring unity or division? Mission or indifference? To whom are we being sent?

—Terence Sherlock

24 May 2020: Seventh Sunday of Easter

Liturgical note: Readings for the Seventh Sunday of Easter
The Lectionary presents two sets of readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Thursday use the readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Sunday use the Ascension readings. This commentary uses the Seventh Sunday of Easter readings.

 

Reading 1	Response	Reading 2	Gospel
Acts 1:12-14 RCL: Acts 1:6-14	Ps 27:1, 4, 7-8	1 Pt 4:13-16	Jn 17:1-11a

Completing work, preparing for the Spirit

 On this final Sunday of the Easter season, the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings reflect on the completion of Jesus’ work and the coming of the Spirit.

The first reading is the Easter season’s final continuous reading from the Acts of the Apostles. This pericope follows Luke’s second account of Jesus’ ascension. Jesus tells the disciples to remain in Jerusalem until the Spirit comes. Luke then lists the entire believing community; the people and groups he names have specific roles in his gospel: Mary is a witness to Jesus’ birth and youth; the Eleven are witnesses to Jesus’ public ministry; the women are witness to Jesus’ burial and the empty tomb. Luke separates the resurrection, the ascension (forty days after the resurrection), and the Spirit’s coming (fifty days after the resurrection) to allow these to be distinct events. The Lectionary editors chose this reading to prepare for the coming of the Spirit next week at Pentecost.

The second reading is the Easter season’s final continuous reading from the first letter of Peter, written in the late first century. The author gives several reasons why innocent suffering has value. Because a disciple’s sufferings echo Jesus’ own rejection and persecution, the disciple “shares” in Jesus’ transformative work, giving the disciple a reason to “rejoice.” A disciple insulted for “the name” is blessed, and shares in the Spirit’s abiding presence. The “Spirit of glory” rests with a disciple who struggles and suffers when faced with opposition or ridicule. A disciple is God’s agent of salvation in an unbelieving world. The Lectionary editors chose this reading because its baptism and discipleship themes are appropriate for the Easter season and the newly baptized.

John’s gospel concludes Jesus’ Last Supper “farewell discourse.” The prayer is called the “high-priestly prayer” because Jesus appears in a priestly role of intercessor and mediator. John uses a spiral narrative structure to circle around ideas about glory, revealing, and relationships.

• Glorification. Jesus prays for mutual glorification. Jesus glorifies the Father through the cross: the Son’s act of perfect love and obedience to the Father. The Father glorifies Jesus by transforming his humanity into divine glory through the resurrection. The disciples glorify the Father by keeping the Father’s word, as Jesus instructed them.

• Revelation. Jesus has completed the task the Father gave him: he has made God known to the disciples. The disciples, taught by Jesus, consent to the Father’s working in them. They keep the Father’s word by receiving Jesus in faith (“believed that you sent me”).

• Relationship. Jesus prays for his disciples, whom he sends into an unbelieving world. He places the disciples within the communion of the Father and the Son, expressed in mutual belonging (“they belonged to you; you gave them to me; they are yours; everything of mine is yours; everything of yours is mine”). This is the eternal life of God: God is love. Jesus calls disciples to this same selfless love.

Jesus’ resurrection has many meanings and many implications. Over the last six weeks of the Easter season, the readings have invited us to reflect on this cosmos-changing event. This week’s readings look forward to the work of the Spirit. Acts shows a faithful believing community waiting for the promised Spirit. The author of 1 Peter reminds the newly baptized that they are God’s presence in a world that rejects God. Jesus prays that his disciples remain-in-relationship as they face a faithless world. Only Jesus’ gift of the Spirit enables disciples to live in a world that rejects God’s love. In a world filled with hate, are we keeping God’s word to love one another? In a world designed to destroy faith, do we continue to make God known to others? In a world of transactional relationships, do we choose to live in continuous communion with others and God?

—Terence Sherlock

17 May 2020: Sixth Sunday of Easter

Reading 1	Response	Reading 2	Gospel
Acts 8:5-8, 14-17 RCL: Acts 17:22-32	Ps 66:1-3, 4-5, 6-7, 16, 20	1 Pt 3:15-18 RCL: 1 Pt 3:13-22	Jn 14:15-21

The truth of continued presence in absence

 During the Easter season the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings give us reason to look forward with hope.

The first reading is part of the Easter season’s continuous readings from the Acts of the Apostles. Immediately before this pericope, Saul (Paul) attacks the Greek-speaking Christians in Jerusalem. The Greek-speaking members, including Philip, leave Jerusalem and scatter across Palestine and Syria. Philip’s preaching and healing in Samaria repeat Jesus’ example and mission and fulfill Jesus’ prophecy that his disciples will take Jesus’ message from “Jerusalem, throughout Judea and Samaria, to the ends of the earth.” To approve Philip’s mission, the Jerusalem community sends Peter and John. Their “prayers” and “laying on hands” bring the Spirit to the newly baptized Samaritans. Modern hearers may misconstrue Peter’s and John’s action as “Confirmation,” but laying on hands was a Jewish practice for commissioning elders. Peter’s and John’s action communicate the Spirit’s power and connect the new Samaritan ekklesia to the Jerusalem ekklesia. The Lectionary editors chose this reading to show how God advances the kingdom through unexpected events.

The second reading is part of the Easter season’s continuous readings from the first letter of Peter, written in the late first century. This section discusses the cost of discipleship. Disciples follow in Christ’s footsteps, and so should expect to be persecuted. During suffering or persecution, a disciple must be prepared to give witness (“the reason for your hope”). A disciple should approach all of life with hope. “Hope” is equivalent to Paul’s “faith:” a radical trust in God that shapes a disciple’s entire consciousness. Hope is rooted in God’s act of salvation in Jesus. The author quotes from an early Christian hymn (1 Pt 3:15-22) about Christ’s death and resurrection. Jesus’ sufferings are not simply an example of virtuous suffering, but rather a transformative act, because they “lead you to God.” The Lectionary editors chose this reading as part of a continuous reading whose baptismal themes are appropriate for the Easter season and the newly baptized.

John’s gospel continues Jesus’ Last Supper “farewell discourse.” John uses a spiral narrative structure to circle around ideas about love/action and absence/presence. Facing departure, Jesus challenges and encourages his disciples to love actively and to continue to see him by remaining-in-relationship.

• Love is action. Jesus tells his disciples that they show their love for him by keeping his commandments (“love one another as I have loved you” [Jn 13:34]). Just as the Son loves the Father by acting according to the Father’s will, so also disciples love Jesus by acting as he has instructed them. Jesus’ love is active: he is laying down his own life for his disciples. Disciples must continue this active love, laying down their lives in service to others.

• Absence and presence. Jesus’ active love results in his departure (death) and his physical absence from his disciples. Jesus asks the Father to send another paraclete to remain forever as the Spirit who communicates the truth, the ongoing presence of the revelation of God in the world. Jesus’ law of love forms the basis of remaining-in-relationship. Because Jesus, the Spirit, and disciples remain-in-relationship, disciples will continue to see and know Jesus. Remaining-in-relation with the resurrected Jesus means that disciples will live eternally, sharing in Jesus’ resurrected life.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. This week’s readings look forward to the work of the Spirit. Luke’s Acts tells how God uses unintended human consequences to bring about the kingdom. The author of Peter’s letter urges hope in all things. The gospel promises a paraclete who will continue Jesus’ work and presence. The Easter season concludes with the coming of the Spirit of truth. Do we find hope in God’s power to transform human failings into acts of goodness? Do we see hope in those who choose to lay down their own lives for others? Do we see Jesus’ presence in those inspired to speak truth to a world that rejects it?

—Terence Sherlock

10 May 2020: Fifth Sunday of Easter

Reading 1	Response	Reading 2	Gospel
Acts 6:1-7 RCL: Acts 7:55-60	Ps 33:1-2, 4-5, 18-19	1 Pt 2:4-9 RCL: 1 Pt 2:2-10	Jn 14:1-12 RCL: Jn 14:1-14

Where are we going? Show us!

 During the Easter season the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings focus on what comes next in discipleship.

The first reading is part of the Easter season’s continuous readings from the Acts of the Apostles. In this section we meet the Twelve’s first successors. At first reading, we might think Luke is describing a simple division of administrative tasks, but the seven’s job description (table-servers) doesn’t match what they actually do (prophetic preachers). Luke uses authority over material possessions as a symbol of spiritual authority. The Luke shows the Twelve as ruling Israel by both proclaiming the word and by serving at table. To show that the seven are fully prophetic figures sent with the Twelve’s authority, Luke places them over distribution of goods. The Twelve transfer spiritual power and authority to the seven through the visible sign of table service, symbolized by laying on hands (commissioning). The Lectionary editors chose this reading to show how the Twelve, through prayer, collegiality, and the action of the Spirit, envisioned the community’s continuing leadership.

The second reading is part of the Easter season’s continuous readings from the first letter of Peter, written in the late first century. The author describes Christian life using Hebrew scripture metaphors, beginning with “stone” or “rock.” Many Near East cultures’ origin stories begin with gods or powers laying a “foundation stone” at the universe’s center. The builders construct the human world atop this foundation or “capstone.” Each culture imagined its capital city and temple rested on this foundation. For the Jewish people, Mount Zion is the cosmic cornerstone’s site, on which Jerusalem and the Temple rest (Is 28:16). Continuing the stone theme, the author describes the stone as an obstacle or “stumbling stone,” a symbol of both strength and challenge to those who pass around it (Is 8:14). Finally, the stone is a sign of triumph: first rejected by builders, it becomes the foundation stone of a greater building (Ps 118:22). The author identifies Jesus as the living foundation “stone” of the believing community. Disciples, also “living stones,” are built into a new temple (“house”), in which their lives become spiritual sacrifices to God. The Lectionary editors chose this reading because it explains how disciples live out their baptism as living stones.

John’s gospel is from Jesus “farewell discourse” at the Last Supper. John uses a spiral narrative form to circle around ideas about faith in Jesus and his works; Jesus’ departure, absence, and return; and Jesus relationship with the Father. The abandoned and fearful disciples, standing in for us, make two important requests of Jesus:

• How do we know the way? Thomas’ question expresses the disciples’ fear about Jesus’ death and what will happen to them without him. Thomas asks Jesus to tell them the way forward. In response, Jesus reveals that Jesus’ way is the only way that leads to truth and to life. As used throughout John’s gospel, “truth” means Jesus is the authoritative revelation of God; “life” means Jesus is the saving act of God. The disciples must continue to follow (“believe,” “have faith”) Jesus because he alone reveals God and gives eternal life.

• Show us the Father. Philip’s request sums up the spiritual quest of all humans: to experience the divine. To know Jesus is to know that he reveals the Father. All Jesus’ words and works come from the Father who remains-in-relationship with Jesus. The oneness of the Father and Jesus has its roots in the Jewish concept of “the sent one” who completely identifies with the “one who sent.” In the Johannine view, Jesus is completely dependent on the Father (Jn 5:19-30). The disciples have seen the divine Father because they have seen the incarnate Son.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. Luke describes a crisis in the early ekklesia, and how the Spirit showed the way forward. The First Peter author reminds unsure newly baptized disciples that they are part of God’s living temple-in-progress. In the gospel, Jesus explains to confused and fearful disciples that the Father and he are their way forward. Our own time is full of uncertainty and fear; we want to know what happens next. Are we looking to Jesus who is the way? Are we putting our faith in the one who shows who and what is true? Are we seeking the divine in these extraordinary days?

—Terence Sherlock

3 May 2020: Fourth Sunday of Easter/Good Shepherd Sunday

Reading 1	Response	Reading 2	Gospel
Acts 2:14a, 36-41 RCL: Acts 2:42-47	Ps 23: 1-3a, 3b4, 5, 6	1 Pt 2:20b-25 RCL: 1 Pt 2:19-25	Jn 10:1-10

Discipleship: changing minds/hearts, transforming, listening always

 During the Easter season the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings focus on discipleship’s roles and responsibilities.

The first reading is part of the Easter season’s continuous readings from the Acts of the Apostles. This pericope is the conclusion and results of Peter’s Pentecost speech. Peter’s proclamation, crafted by Luke, asserts that the resurrected messiah, enthroned at God’s right hand, is the source of the Spirit at work in the disciples (“he [Jesus] has poured out what you are seeing and hearing”). Luke unites perception, experience, and meaning to show that Jesus is not dead, but alive as powerful Lord. Peter challenges his hearers to metanoia: change their perceptions, hearts, and minds. He urges them to be baptized and to partake in the eschatological and prophetic Spirit being poured out. The Lectionary editors chose this reading because baptism is the gateway to salvation, and to abundant life described in today’s gospel.

The second reading is part of the Easter season’s continuous readings from the first letter of Peter, written in the late first century. The author begins by addressing Christian slaves (see v 18), but expands his exhortation to include all Christians. A disciple “is called” to build up a world that will give glory to God. When a disciple’s doing good results in suffering, such suffering is in the pattern (“example”) of Jesus’ suffering, and therefore “a grace before God.” The author emphasizes the transformative power of Jesus’ sufferings. Jesus takes on our sins (“bore our sins in his body”); his death saves us, making us “righteous” before God. Before baptism, disciples are like “sheep gone astray;” but after putting aside old lives, disciples have “returned to their shepherd and guardian.” The author’s exhortation applies to all disciples, from slaves to community leaders. The Lectionary editors chose this reading because it mentions the shepherd and the sheep, the gospel’s theme.

John’s gospel is from Jesus “good shepherd” discourse, his ongoing criticism of the religious leaders of his time. Jesus uses the images of communal sheep pens and shepherding practices familiar to his first century hearers.

• Entering a sheepfold. In first century Palestine, every family kept sheep for milk, food, and clothing. Large families or small villages had communal sheepfolds that held several flocks, watched by a family member (the gatekeeper). The gatekeeper knew all the shepherds (probably her or his cousins) who had flocks in the sheepfold. A thief would be a stranger to the gatekeeper; the thief couldn’t enter the pen through its gate, but would have to climb the wall to get to the sheep. In this figure of speech, Jesus tells the Pharisees that they are thieves rather than shepherds, because they are misleading God’s people. Jesus’ words and actions reveal he is the messiah, but the Pharisees reject Jesus and those who would follow him (“recognize his voice”).

• The sheepfold’s gate. For security, sheepfolds have only one gate. The gate protects the sheep from thieves and robbers, and allows them to go to pasture with their shepherd to eat. Jesus again tells the Pharisees they are misleading God’s people. Jesus contrasts their actions (“thieves who steal, slaughter, destroy”) with his own actions (“save,” give “pasture” and “life”). Scripture scholars note that Jesus is criticizing his present-day religious leaders’ actions, not all of Hebrew scripture’s patriarchs, prophets and righteous people.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. Peter calls his hearers to metanoia, a change of heart/mind, and baptism. The author of Peter’s letter reminds his hearers that through baptism they share in the power of Jesus’ transformative death. Jesus warns religious leaders that they must hear his voice to be good shepherds to God’s people. Jesus’ resurrection calls every disciple to change, to transform the world, and to recognize Jesus’ voice. What are we being called to change about our lives? How are we building a world that glorifies God? Are we listening to the stranger’s voice, or the shepherd’s?

—Terence Sherlock