On this, Pentecost Sunday, we come to the end of the Easter Season as we celebrate the birth of the Church and hear an exhortation of how we are to live as the Church. Different readings are prescribed for the Vigil Mass than for the Mass on Sunday and that there are options for both sets of readings. I will reflect on the readings for Sunday that I will use at the Masses I will celebrate. I don’t know which readings Fr. Reilly will use, so don’t be surprised if you hear different readings at a Mass for which he is the principal celebrant.
At the vigil Mass, we hear readings that anticipate the coming of the Holy Spirit; let’s quickly examine them: Gn 11:1 – 9, Jn 7:37 – 39 and Rom 8:22 – 27.
At the Vigil Mass, you will notice that we actually have a reading from the Old Testament; that is the only time in the Easter Season when we have that. Otherwise, the first reading has been from the New Testament.
Now, let’s examine the readings for Mass during the day. And, as we have done throughout the Easter season, I want to begin with a review of the Gospel account first; this gives us an historical overview of the events presented in the three readings. The other option for the Gospel is John 20:19 -23. We reviewed this a few weeks ago when we were comparing the Resurrection accounts. Let’s just quickly read this for the other version of the sending of the Holy Spirit. Then, we’ll examine more carefully the Gospel reading that I will be using from John 15 and 16.
John 15:26 – 27; 16:12 – 15
This is another section of Jesus’ address to the apostles as presented in John’s Gospel, known as the Last Supper Discourses. As you may remember from our previous discussions of the Johannine Last Supper discourses, most scholars consider the section of 13:31 – 17:26 to be Johannine compositions, modeled on farewell discourses found in contemporary Greek and Hebrew literature. The section we will hear on Sunday ends chapter 15, which, as we will recall from a few weeks ago, began with the parable of the vine and the branches.
26 “When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.
Whom I will send: As you will read in your footnotes, in John 14:16,26 the Paraclete is to be sent by the Father, at the request of Jesus. Here the Spirit comes from both Jesus and the Father in mission; there is no reference here to the eternal procession of the Spirit.
he will testify to me: one of the functions of the Paraclete (a legal term that had been taken into Jewish use, signifying “advocate,” “helper,” or “guide”) is to continue the witness of Christ.
27 And you also testify, because you have been with me from the beginning.
And you also testify: the disciples, too, by living the life that Christ has made possible, by being the Church – which is the continuation of Christ in this world – will be a witness to his work; the Holy Spirit will help them to do this.
16:12 “I have much more to tell you, but you cannot bear it now.
I have much more to tell you, but you cannot bear it now: even now, at the very end of his life, there is much that Jesus cannot say and that must await the enlightening activity of the Holy Spirit.
13 But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.
the Spirit of truth: This expression appears here for the third time (cf. 14:17, 15:26) and is most appropriate here since he will bring us the fullness of truth.
Declare to you the things that are coming: As you will read in your footnotes, this is not a reference to any new predictions about the future, but interpretation of what has already occurred or been said, as we see in the next two verses.
14 He will glorify me, because he will take from what is mine and declare it to you.
15 Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.
Acts 2:1 – 11
Here, we hear the Lucan account of Pentecost Sunday. As I mentioned earlier, we have already looked at the Johannine account – found in John 20:19-23 – a few weeks ago. The Church’s teaching speaks of the coming of the Spirit on both occasions, as we see in the Catechism of the Catholic Church (§ 766 and 767). As you will read in your footnotes, Luke’s Pentecostal narrative consists of an introduction (Acts 2:1-13), a speech ascribed to Peter declaring the resurrection of Jesus and its messianic significance (Acts 2:14-36), and a favorable response from the audience (Acts 2:37-41). It is likely that the narrative telescopes events that took place over a period of time and on a less dramatic scale. The Twelve were not originally in a position to proclaim publicly the messianic office of Jesus without incurring immediate reprisal from those religious authorities in Jerusalem who had brought about Jesus’ death precisely to stem the rising tide in his favor.
Luke wrote his two volumes, the Gospel and Acts, to help his readers understand Jesus while they also struggled to understand what was happening among them – both the Jewish Christian exiles and Gentile converts to Christianity in Syria. This dramatic account demonstrates both the extraordinary effect of God’s Spirit on the timid community of faith and the breadth of the mission they were able to accomplish through the power of this Spirit.
1 When the time for Pentecost was fulfilled, they were all in one place together.
When the time for Pentecost was fulfilled: this introduction is a Lucan literary technique that announces an important event (cf. Lk 2:6 – the annunciation of the birth of Mary’s child; Lk 9:51 – the announcement of Jesus’ exodus). It is a guidepost for the inauguration of a major stage in Luke’s sacred history. Here, it signals the beginning of the new era, which the gift of the Spirit inaugurates.
they were all in one place together: We traditionally think of the Pentecost event involving only the Twelve and perhaps the Blessed Mother, if you look at Acts 1:15, you will see that the event of choosing a successor for Judas involves some 120 people. Luke seems to imply that there was a sizable crowd of people that accompanied the apostles. We don’t know if they were all there for the Pentecost event; Luke doesn’t make that clear.
2 And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.
There came from the sky a noise like a strong driving wind: wind and spirit are associated throughout the Bible. (cf. Gn 1:2 and John 3:8). The sound of a great rush of wind would herald a new action of God in the history of salvation.
3 Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.
Tongues as of fire: we see in Exodus 19:18 where fire symbolized the presence of God to initiate the covenant on Sinai. Here the holy Spirit acts upon the apostles, preparing them to proclaim the new covenant with its unique gift of the Spirit (Acts 2:38).
4 And they were all filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim.
To speak in different tongues: ecstatic prayer in praise of God, interpreted in Acts 2:6,11 as speaking in foreign languages, symbolizing the worldwide mission of the church.
5 Now there were devout Jews from every nation under heaven staying in Jerusalem.
there were devout Jews from every nation: notice that the Pentecost event was experienced by the Jews alone. The idea of universal salvation would come later.
6 At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language.
7 They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans?
8 Then how does each of us hear them in his own native language?
9 We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10 Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome,
11 both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”
Parthians… Rome: Luke makes it a point to name the places from which this crowd hailed. Although it would take some time for the early Christian community to recognize this, Luke makes it clear that this missionary work of the Church would be to the ends of the earth.
Galatians 5:16 – 25
We hear again from Paul’s first letter to the Christian communities in the provinces of Asia Minor. This Sunday’s passage begins with Paul exhorting these early Christians to “walk in the Spirit;” this is translated in the NAB as “live by the Spirit.” The Israelites understood the Pentateuch – the first five books of the Hebrew scripture – as the way to walk in God’s covenant. Paul uses this image to teach his readers that for Christians, the Spirit has replaced the law.
16 I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh.
Spirit . . . flesh: cf Gal 3:3 and the note on Romans 8:1-13.
17 For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want.
18 But if you are guided by the Spirit, you are not under the law.
19 Now the works of the flesh are obvious: immorality, impurity, licentiousness,
Such lists of vices and virtues (cf Romans 1:29-31; 1 Cor 6:9-10) were common in the ancient world. Paul contrasts works of the flesh (Gal 5:19) with fruit (not “works”) of the Spirit (Gal 5:22). Not law, but the Spirit, leads to such traits.
20 idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions,
21 occasions of envy, drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
Occasions of envy: after the Greek word phthonoi, “envies,” some manuscripts add a similar sounding one, phonoi, “murders.”
22 In contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness,
23 gentleness, self-control. Against such there is no law.
24 Now those who belong to Christ (Jesus) have crucified their flesh with its passions and desires.
25 If we live in the Spirit, let us also follow the Spirit.
Citing Isaiah 11:1-2, the Catechism of the Catholic Church lists the seven gifts of the Holy Spirit as: wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the Lord (§ 1831).
Using Galatians 5:22-23 as foundation, the CCC lists the 12 fruits of the Spirit as: charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity.
Let’s examine what the CCC has to say about the Church (review handout).
So, you see, as we come to the end of the Easter Season, we see how, through the power of the Holy Spirit, we have been called down through the ages to be the Body of Christ, God’s presence in the world, and to be the ones who fearlessly proclaim the Gospel to the ends of the earth – what a privilege it is! You will recall that the angel Gabriel reassured a very nervous young woman – Mary – that nothing is impossible for God at the beginning of Luke’s Gospel. In recounting the Pentecost event, Luke shows so clearly that, indeed, nothing is impossible for God and, like Mary, we are invited to be part of this impossible mission. And, with the gifts and fruits of the Holy Spirit, we can, indeed, accomplish what to the world may seem impossible. This is an important message for us, especially in a time when so many in the world live according to the flesh, that is, an unbridled ego, a “me first” attitude and a belief that we are just like every other animal on earth. We are called to allow God’s Spirit to guide us; what a gift that is!