19 May 2024: Pentecost: Mass during the day B

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

14 May 2023: Sixth Sunday of Easter A

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

Eastertime: the Spirit, another advocate, the paraclete

In the Easter season, Jesus reveals himself in the upper room, appears to his disciples and explains his resurrection’s meaning; teaches about true shepherding and the way to the Father, promises a perpetual paraclete, and prays for those who are in the world. This week’s readings focus on the Spirit’s works within disciples and the believing community

First reading (Acts 8:5-8, 14-17)

Throughout the Easter season, 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 of Paul.

In today’s pericope, Luke begins to chart the expansion of the ekklesia from “Jerusalem and Judea and Samaria to the ends of the earth” (Ac 1:8). Philip (one of the seven commissioned in last week’s reading) begins his mission beyond Judea, going to the city of Samaria. Luke twice describes Philip’s mission as εὐαγγελίζω/euangelízō, a Greek verb that means “to announce good news” (the English word “evangelize”). Luke describes Philip’s work using the same words and actions as Jesus (“the signs he was doing,” “unclean spirits came out of many,” “many were cured“). Wherever Philip preaches God’s kingdom, the people experience “great joy.” Hearing of Philip’s success in Samaria, the Jerusalem ekklesia sends two of the Twelve, Peter and John, to affirm Philip’s work. When these apostolic leaders pray over the Samaritans, the Spirit “falls on” the newly baptized. The Spirit’s visible manifestation confers divine approval on the apostles’ mission beyond Jerusalem and Judea.

The Lectionary editors chose this reading to show God’s kingdom growing to include gentiles.

Second reading (1 Pt 3:15-18)

The second reading is the fifth part of a six-week, semi-continuous reading from the first letter of Peter. An unknown author wrote this letter in Rome at the end of the first century, and sent it to gentile Christians in the eastern provinces. The author seeks to strengthen his hearers’ faith, reminding them of the hope that comes from Jesus’ transformative death and resurrection.

In today’s pericope, the author exhorts believers to have confidence (“sanctify Christ as Lord”) in their suffering. Believers are not facing state-sponsored persecution; instead, they face ridicule and social rejection from family and fellow citizens who cannot understand their new way of living and changed values. The author tells believers to “always be ready to give an explanation” for their hope in Christ and his resurrection. They must give witness with “gentleness and respect (“reverence”)” to those who “malign” them. (Good advice in any tense confrontation.) Although innocent, Christ also suffered. His “suffering,” at the hands of sinners (“the unrighteous”), brought salvation (“lead you to God”). His human death (“in the flesh”) was not final; God overrode human death by raising Jesus (“bringing him to life in the Spirit“).

The Lectionary editors chose this reading for its Easter season themes of hope and of resurrection.

Gospel (Jn 14:15-21)

John’s gospel is a continuation of last week’s Last Supper farewell discourse. The author uses a circular (or spiral) form to introduce and to link several ideas: love, commands, the Father, another advocate, truth, knowing, seeing, and remaining.

• Jesus’ commandments: to believe and to love. Throughout John’s gospel, Jesus gives two commands to disciples: first, to believe that Jesus is the one sent by the Father, and second, to love one another. Jesus promises two gifts to those who love and believe: The first gift is that the Father will send another advocate after Jesus departs from the world and returns to the Father. This advocate will remain with the disciples forever. The second gift is that Jesus will extend his mutual indwelling with the Father to the ones who believe and love. Jesus’ and the Father’s mutual indwelling now includes Jesus’ disciples.
• Another advocate. The Greek word παράκλητος/paráklētos literally means “someone called to another’s side” to advocate for, intercede for, and support that person. Jesus was the first advocate or paraclete, sent by the Father to reveal God to the world. This second paraclete is not in human form and does not offer herself in a transformative death, but instead remains forever as the Spirit who communicates the truth. For Jesus’ disciples, the Spirit is the ongoing presence (“remains with you,” “be in you”) of the revelation of God in the world.
• Mutual indwelling. Although Jesus returns to the Father, disciples will continue to “see” and “know” him because they keep his commandments (believe and love). Their mutual love allows them to “abide.” The Greek verb μένω/ménō means “to stay with,” “to abide,” or “to remain in relationship.” Remaining in a loving relationship with Jesus gives disciples eternal life (“I live and you will live”), and invites the Father and the paraclete-Spirit into a shared life of mutual abiding or indwelling. In this way, Jesus and the paraclete-Spirit continue to be the revelation of and revealers of the Father to the disciples and the world.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Acts shows the Spirit at work in the words and actions of Philip, Peter, and John to grow the believing community beyond Jerusalem. The author of 1 Peter challenges believers to live their hope and to explain their beliefs to nonbelievers with respect and patience. John’s Jesus teaches how a disciple’s belief and love will bring the paraclete-Spirit and create an eternal indwelling with Jesus, the Father, the Spirit, and the disciple.

Easter begins with an empty tomb and ends with Jesus’ return to the Father, but we are not left alone. In the gift of the paraclete-Spirit and the gift of mutual indwelling, Jesus remains present. Do we see Jesus present in the words and actions of the believing community? Do we hear Jesus present in patient and pastoral responses to those who object to his message? Do we find Jesus present in our own lived-out works, in our public words, and in our personal prayer lives?

—Terence Sherlock