Let's discuss the Readings for Pentecost Sunday Mass
during the Day.
The First Reading is, finally, the account of Pentecost
itself, from Acts 2:1-11. We have
already remarked on the intimate relationship between this event and Babel
(Pentecost is the Un-Babel) and Sinai (Pentecost is the giving of the New Law
of the New Covenant). It is important to
note that the congregation gathered around the apostles comes not only from a
wide variety of nations of the earth, but also consists of “Jews and converts
to Judaism.” In other words, there are
both ethnic Jews and ethnic Gentiles here: those who hear the apostles are
truly a representative cross-section of humanity.
It is unfortunate, though understandable, the rest of Acts
2 is not read for this Mass. A reading
of the rest of the chapter should be obligatory for every homilist or teacher
and would allow the following points to
be made: (1) the close association of the giving of the Spirit with the
ministry of Peter, the spokesman to and for the Body of Christ. One of the goals of the Church is the
reunification of the human family.
Denominationalism and nationalism among non-Catholic Christians defeats
this goal. Like him or not, the
successor of Peter remains the central figure of world Christianity. All Catholics are united in their fidelity to
him, and the only thing that unites all non-Catholics is their opposition to
him. Thus he is the great unifier. See this article by Protestant theologian
Stephen Long. (2) The close association
of the giving of the Spirit with baptism, and by extension the sacramental
ministry of the Church: “Repent, and be baptized every one of you in the name
of Jesus Christ for the forgiveness of your sins; and you shall receive the
gift of the Holy Spirit” (Acts 2:38). (3) The correlation of the worship of the
early Church and Mass: “And they devoted themselves to (1) the apostles’
teaching and (2) fellowship, to the (3) breaking of bread and the (4) prayers
(Acts 2:42).” This is a perennial
description of the life of the Church. We see all these same elements in the
Mass, respectively, in (1) the readings and homily, the (2) passing of the
peace, (3) the Liturgy of the Eucharist, and (4) the Collect and the
Eucharistic Prayer. St. Luke records the
life of the early Church in such a way that we can recognize our continuity
with them, because we are the same Body extended in time.
The Responsorial Psalm is the same as that for the
Vigil. See previous post.
The Second Reading (1 Cor 12:3-13) raises several
interesting points. St. Paul says, “No
one can say Jesus is Lord except by the Holy Spirit.”
What does it mean to say “Jesus is Lord?” Remember that Jews like Paul did not
pronounce the divine name (YHWH) but substituted adonai in Hebrew and kurios,
“Lord,” in Greek. The fullest sense of
proclaiming “Jesus is Lord” is to identify him with the God of Israel who
revealed himself to Moses.
Further, Paul’s statement that “No one can say Jesus is
Lord except by the Holy Spirit,” reminds us that Pentecost, while a extraordinary
event, is not the first bestowal of the Spirit on mankind. The Spirit has been active since
Creation. Particularly, a careful
reading of the infancy narratives of Luke 1-2, to mention just one example,
shows how active the Spirit was even before the earthly ministry of
Christ. St. Paul’s statement implies
that the Spirit was already active in some way upon certain individuals who
confessed Jesus as Lord in the Gospel narratives (e.g. Matt 15:22, John
20:18,28).
The other option for the second reading is Gal 5:16-25,
which discusses the fruits of the
Spirit (love, joy, peace, patience, goodness, kindness, gentleness,
faithfulness, self-control); whereas 1
Cor 12:3-13 discusses the gifts of
the Spirit. The fruits are virtues enabled by the Spirit; the gifts are abilities or empowerments for service within the body of
Christ. In some movements within the
Church that pay special attention to the operation of the Spirit (e.g.
“Pentecostal” or “Charismatic” communities) there can be a great deal of emphasis
on the gifts of the Spirit,
particularly speaking in tongues. There’s
no biblical reason to object to speaking in tongues or other gifts of the
Spirit, nor is there any biblical proof that these manifestations have “died
out” with the apostles. Nonetheless,
there is also no good reason to think that the gifts rather than the fruits
are a better indication that one has the Spirit! Quite the contrary!:
1Cor. 13:1 If I speak in the tongues of men
and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and
understand all mysteries and all knowledge, and if I have all faith, so as to
remove mountains, but have not love, I am nothing.
Matt. 7:21 “Not every one who says to me,
‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my
Father who is in heaven. 22 On that day
many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast
out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never
knew you; depart from me, you evildoers.’
The point
is, both the gifts and the fruit of the Spirit are important and
necessary for building up the body of Christ.
Let’s seek them both.
This is an important point to make in relation to the
Gospel Reading (John 20:19-23), which is John’s record of the initial bestowal
of the Spirit on the Apostles. Sometimes
this is called the “Johannine Pentecost,” but it would be incorrect to pit these
two events against one another, as if John was of the opinion that the Spirit
was given at one time, and Luke of the opinion that it was dispensed at
another. In the Christian life, there
are certainly definitive giftings of the Spirit (for example, in Baptism and
Confirmation), but the Spirit comes to us continually, not just once.
In fact, Luke does record the same event we find detailed
in today’s Gospel Reading, although the fact is frequently missed. In Luke 24:49 Jesus says, “Behold, I send the
promise of my Father upon you.” The Greek
is present tense: Jesus is giving the
Spirit as he speaks, which is the event recorded in John 20. The rest of Luke 24:49 says, “But stay in the
city until you are clothed with power from high.” So Pentecost is not the first time the
Apostles receive the Spirit. Rather, it
is a special dispensation, it is a “clothing with power from on high.” We should understand it as an extraordinary
empowerment with authority, gifts and charisms that they will need for their
apostolic ministry. As the Second Reading
emphasized, there are many gifts and forms of ministry inspired by the same
Spirit.
Finally, the Gospel Reading emphasizes the coordination of
the ministry of the Spirit with the Apostles.
John makes the same point as Luke, a point we have remarked on in
previous posts. Highlighted here is the
essence of what we know as the Sacrament of Reconciliation: “Whose sins you
forgive are forgiven them, whose sins you retain are retained.” This emphasizes the purpose for which the
Spirit is given: that our sins may be forgiven.
Calvin struggled with this verse and ended up arguing that
the “forgiveness of sins” referred to the apostles’ preaching. Through preaching sins were forgiven or
retained. One can see that
interpretation is certainly not the obvious meaning of the text. Perhaps if the entire Church had always
understood the verse that way, one could accept it as its meaning, but of
course, that’s not the Church’s tradition either. Like many other passages of Scripture, this
was one in which Calvin could not actually live by the principle of “sola
scriptura.” When talking with other
Christians, Catholics should remember that it is most certainly not a question of “them” taking the
Bible “literally,” and “us” taking the Bible “figuratively.” The differences between Catholics and other
Christians revolve around which passages
are to be taken one way or the other.
As a Protestant pastor I never even noticed John
20:23. Now, I love this verse as an
assurance that those vested with the leadership of the Church have been granted
by Jesus himself the authority to remit sins.
I’m not left to battle with my own subjective judgments on my own
behavior, which are invariably self-justifying and biased, but I can state
reality before the man on whom "hands have been laid" (1 Tim 4:14), and objectively, tangibly
hear the voice of the Spirit: “Absolvo te …”
Just as in the first reading, the Gospel reading from John
20 emphasizes the connection of the Spirit with the Apostolic ministry, and by
extension, the ministry of those in apostolic succession. There is not a “hierarchical” Church and a
“charismatic” Church—there is one Church, and the Spirit moves through her
officers. Of course, when her officers
resist the Holy Spirit, or don’t manifest the “fruit,” it is a sore trial of
faith for the rest of the body, but the answer then is prayer and fasting (Matt
17:21), not schism.
3 comments:
Wow! This seems to be confirmation of the comment I made on the other Pentecost post concerning Baptisms.
For the sake of brevity, I'd like to link to posts I made here and here on the subject being discussed.
It is so hard to understand how Protestants can claim that the forgiveness of sins comes through "preaching" only and not through the Sacraments when Scripture is outright:
Acts 22:16
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Washing away one's sins must mean to "forgive their sins" in Baptism.
I guess I can understand how they question the Sacrament of Confession as I don't see it explicitly in John 20:23. However, this is where the understanding of the Traditions is invaluable to me. Especially, in this case, the Tradition of the Sacraments. When we present ourselves to the Priest in Confession, it is as though we present ourselves to Christ, who said:
Matthew 9:5
For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
Christ can wash away our sins with water, Christ can wash away our sins with a word, Christ can wash away our sins through the ministry of reconciliation which He appointed to the Church:
2 Corinthians 5:18
And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
Yeah and Amen! It is the Sacraments by which we become citizens of Sion, in this life:
Hebrews 12:22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
Sincerely,
De Maria
This is an awesome post of yours. The Scripture is so pregnant with meaning that it would be difficult to exhaust it ever.
Last night, I was watching Marcus Grodi's Journey Home on Youtube and his guest was Brian Robbins, a convert from Judaism.
In it, he made a different association between between the descent of the Holy Spirit in Pentecost (Acts 2) and the descent of Moses from the Mountain in the Golden calf incident. I'm paraphrasing, but he said that in the Golden calf incident, 3000 were killed as a result of their sin. Whereas, in the Pentecost, 3000 were brought to life in the Church by Baptism.
What an awesome God we have! What an awesome Faith! If you haven't seen this episode, I recommend it highly. Mr. Robbins made many associations between the New Testament and the Old from a Jewish standpoint.
Yep, Mr. Robbins makes some great points.
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