| 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 or Gal 5:16-25 | Jn 20:19-23 or Jn 15:26-27; 16:12-15 |
| RCL: Acts 2:1-11 or Nm 11:24-30 | RCL: 1 Cor 12:3b-7, 12-13 | RCL: Jn 20:19-23 or Jn 15:26-27; 16:4b-16 |
Pentecost: receiving the Spirit, remaining in relationship, continuing Jesus’ work
Pentecost, the final day of the Easter season, celebrates the Spirit’s outpouring on the ekklesia or believing community. Throughout the Easter season, Jesus has appeared to his disciples and explained his resurrection’s meaning; revealed himself as good shepherd, true vine, and one who has laid down his life; and prayed for those whom he sends into the world. This week’s readings focus on encountering the Spirit in and though the believing community.
First reading (Acts 2:1-11)
The first reading is from the Acts of the Apostles, written by the same author as Luke’s gospel in the late 80s. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community, primarily in the words and actions of Peter and Paul.
In today’s pericope, Luke describes the outpouring of the Spirit on the believing community during the Jewish feast of Pentecost, which commemorates God’s gift of Torah at Sinai. Luke uses images of sound (“rushing wind”) and fire (“as tongues of fire”) to connect the giving of Torah with the giving of the Spirit. Pentecost fulfills Jesus’ repeated promise and prophecy that the disciples would receive “power from on high” (Acts 1:8). Although it’s easy to get lost in the theophany’s external pyrotechnics, the Spirit’s outpouring focuses on the disciples personal spiritual transformation, which empowers them to proclaim “the mighty acts of God” and announce the good news of salvation.
The Lectionary editors chose this reading because it describes the Pentecost event.
Second reading (1 Cor 12:3b-7, 12-13)
The second reading is from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.
In today’s pericope, Paul corrects the Corinthians’ misunderstanding of spiritual matters. Spirituality’s true test is that one confesses that “Jesus is Lord” and lives accordingly. Paul then defines “spiritual matters” as “gifts.” No one merits these spiritual gifts; through the Spirit, God freely gives each gift to build up the community (“for some benefit”). Along with gifts, the Spirit also gives “services” and “workings” for the common good of the community. No gift is greater or lesser than any other gift; the community needs all gifts equally. Paul then introduces the “body/members” analogy, a common figure of speech in antiquity. Paul changes the analogy: now the body of believers is Christ; the body of Christ (“so also Christ”). In baptism, the Spirit binds believers in a living unity to Christ (“in one Spirit we were all baptized into one body”). Within this unity, God calls diverse believers to different and necessary roles.
The Lectionary editors chose this reading for its description of the Spirit’s effects in the believing community.
Alternate second reading (Gal 5:16-25)
The alternate second reading is from Paul’s letter to the Galatian ekklesiais (multiple believing communities in the province of Galatia), written between 50-55 AD. Jewish Christian teachers who oppose Paul’s gospel tell the Galatian gentile Christians that they must follow all Jewish cultural and religious customs to be part of the Christian community. Paul writes to clarify the “entrance requirements” for gentile Christians.
Paul uses apocalyptic imagery to describe the conflict between the “flesh” and the “Spirit” (“you may not do what you want”). Under the Spirit’s guidance, believers have God’s law written on their hearts (Jer 31:33-34), and no longer need human traditions or rules. Paul lists the “works of the flesh,” which destroy community, and contrasts them with the “fruits of the Spirit,” which build up community. Paul argues that the Christian moral life requires more than just avoiding sin (“works of the flesh”), but also demands that believers do good (“fruits of the Spirit.”). He urges the Galatians to “live in the Spirit” and to “follow the Spirit.”
The Lectionary editors chose this reading for its description of the Spirit’s effects in the believing community.
Gospel (Jn 20:19-23)
John’s gospel gives his version of the outpouring of the Spirit on the believing community, which happens on the evening of the resurrection.
To empower the disciples’ work, Jesus breathes the Spirit into his believing community. This sign of breath/wind/spirit (Hebrew: ר֫וּחַ/ruaḥ; Greek: πνεῦμα/pneûma) recalls God’s spirit creating the world (Gn 1:2) and God breathing life into Adam (Gn 2:7). Jesus’ creative breath imbues his community with the Spirit’s continuing presence, and gives the community power and authority to forgive sin, as Jesus did in his ministry.
Alternate gospel reading (Jn 15:26-27; 16:12-15)
In today’s alternate gospel reading, from the Last Supper discourse, Jesus reassures the disciples that, even though he will soon leave them, he and the Father will remain-in-relationship with them through the Spirit-paraclete who will teach and remind them of his words.
In Greek and Roman courts, a paraclete (παράκλητος/paráklētos) assisted a person in a trial by giving counsel, pleading that person’s cause, or interceding with the judge. The Spirit-paraclete acts as the disciples’ counselor; gives the disciples comfort and help when the hostile, unbelieving world persecutes them (Jn 14:16-17; Jn 15:26). Dwelling within the disciples, the Spirit-paraclete leads them to a deeper understanding of Jesus (Jn 14:26, Jn 16:12-15), and enables them to bear witness or testify about Jesus (Jn 15:26-17). Jesus calls the Spirit-paraclete the “Spirit of truth” (Jn 16:13-14), who continues Jesus’ revelation of the Father. The Spirit-paraclete acts as an intermediary between Jesus and the believing community, reminding believers what Jesus has taught, declaring all that Jesus received from the Father, and also declaring things that have not yet been spoken.
Summary and reflection
Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings have invited us to reflect on this cosmos-changing event. Acts describes the Spirit’s outpouring, which empowers the believing community. Paul teaches the Corinthians about the Spirit’s gifts, given to build us the community. Paul teaches the Galatians that living in the Spirit means they must do good, bearing the Spirit’s visible fruit. John describes Jesus’ commissioning the disciples to continue his work through the Spirit. Jesus promises the disciples that he will send a Spirit-paraclete to remain-in-relationship and to help them witness and to continue Jesus’ mission.
The Easter season concludes with God’s gift of the Spirit to the believing community. The Spirit’s coming can be as dramatic as a windstorm or as intimate as a breath, but the Spirit comes always to unify communities and to empower every believer. How does the Spirit empower us? How are we using the Spirit’s gifts and fruit to build up our communities? Filled with the Spirit, how are we continuing to reveal the Father to the world?
—Terence Sherlock
The Lectionary In Context 