DOCTRINE AND FAITH
(Acts 2,1-11; 1 Corinthians 12,3b-7. 12-13; John 20,19-23: Pentecost Sunday, Year C, 2019)
(Acts 2,1-11; 1 Corinthians 12,3b-7. 12-13; John 20,19-23: Pentecost Sunday, Year C, 2019)
The Jewish feast of Pentecost was one of the three major pilgrim festivals of Israel. The fact that it was a pilgrim feast explains why devout Jews from every nation were in Jerusalem at this time. The reading from Acts does not tell us precisely who were in the room when the Spirit descended. The external manifestations that accompanied the outpouring of the Spirit were all phenomena associated with a theophany, an experience of God. The text reports that these phenomena were audible and visible while the actual outpouring of the Spirit was not. However, as those in the room were filled with the Spirit, they began to speak in other languages, a feat that could only have some supernatural origin. The same Greek word (glossa) is used for the tongues of fire that appeared above each one and for the foreign tongues that were subsequently spoken. There is question whether the reference here is to communicative speech (foreign tongues) or ecstatic speech, called glossolalia. Since the people who came to see what had happened did understand the bold proclamations of these Spirit-filled preachers, the meaning seems to be communicative rather than ecstatic speech (vv. 6-11). There seems to have been both miracle in hearing as well as in speaking. The exact nature of this marvel is less significant than its meaning. It was clearly a manifestation of the universal presence and power of the Spirit. Some commentators believe it demonstrated the reversal of the fragmentation of peoples that occurred at Babel when languages were confused after the people attempted to construct the tower (cf. Gen 11,1-9). The outpouring of the Spirit and the preaching of the gospel to all nations are seen by some as the reuniting of the human race and the gathering of all into the reign of God. The second reading, 1 Corinthians 12,3b-7.12-13 consists of three different yet related themes: an acclamation of the lordship of Jesus; a defence of diversity within the community; the body metaphor that characterises that diversity. The acclamation Jesus is Lord is rich in both Jewish and early Christian meaning. Lord (kyrios) was the official title of the Roman emperor. To proclaim Jesus as Lord was to set up a rivalry between the followers of Jesus and the ruling political authority. Since most, if not all, of the emperors claimed to be somehow divine, this rivalry was both political and religious. The word Lord is also used in the Septuagint, the Greek version of the Old Testament, as a substitute for God's personal name. To use this title for Jesus is to ascribe to him the attributes of God. This use may not have set up a political rivalry between Jesus and God, as was the case with the Roman emperor, but it certainly did make serious religious claims. It is important to note that the acclamation uses the name of the man Jesus, not his religious title, Christ. It is this man who is placed on the same level as the God of ancient Israel. No one would make such a claim were it not for the prompting of the Holy Spirit. This is a cry of faith, a testimony to the divine character of this man from Galilee. Paul next launches into a discourse on the varieties of functions within the Christian community. In sketching this diversity he uses two triads: gifts, ministries, and works; Spirit, Lord, and God. Since all these gifts or ministries or works were manifestations of the Spirit, no one was to be considered superior to another. Further, they were not given for the self-aggrandisement of the one who received them. All were given for the benefit of the entire community. The diversity found within the community is compared to the complexity of the human body. Each part has its own unique function, but all parts work for the good of the whole. This metaphor characterises several aspects of the community. First, it portrays unity in diversity, a unity that is far from uniformity. Second, it underscores the lack of competition among members, one activity elevating itself above the others. Lowly service is no less important than charismatic gifts. Third, it points up the interdependence that exists within the community. In this community there are no more stratifications, whether religious (Jew or Greek) or social (slave or free).
The gospel passage of John 20,19-23 treats the resurrection and the bestowal of the Spirit upon the disciples of Jesus as having occurred on the same day, for the event described took place on the evening of that first day of the week (v. 19). This first day of the week is the actual day of the resurrection (v. 19). It is clear that the entire reckoning of time has been altered by the event that occurred early in the morning, the resurrection of Jesus. Where previously religious meaning was given to the Sabbath, the conclusion of the week, now the focus is on the beginning, on the future. The locked doors secured the disciples from those who had had some part in the arrest, trial, and crucifixion of Jesus. His followers had reason to fear that these people might be hostile toward them as well. The closed doors also underscore the mysterious character of Jesus' risen body. It is not impeded by material obstacles; it can move as it wishes and where it will. The wish of peace, which was the common Jewish greeting of the day, was also a prayer for the eschatological blessings of health, prosperity, and all good things. When Jesus wishes peace for his disciples, he is proclaiming the arrival of this time of fulfilment. By calling attention to the wounds in his hands and side, Jesus shows the disciples he is not a figment of their imaginations or some kind of ghost from the netherworld. He is the same man who was crucified, but now he is risen. Apparently the disciples recognised the Lord, because they rejoiced at the sight of him. The bestowal of the Holy Spirit is introduced by a second salutation of peace. The image of breathing life into another is reminiscent of the creation of Adam (cf. Gen 2,7) and restoration of Israel after the Exile (cf. Ezek 37,9). By breathing in this way, the risen Lord portrays himself as one who can create or re-create. One of the Hebrew words for breath (ruah) is also translated spirit, so there is long tradition of linking spirit and breath. The spirit of God is also the breath of God. With the bestowal of the Spirit the disciples are authorised to continue the mission of Jesus.
The solemnity of today celebrates the fullness of the Spirit and the great gathering together of nations, and it also brings the Easter season to its conclusion. At last the plan of salvation has been brought to conclusion. The risen Lord who was exalted to his rightful place next to God, sent his Spirit to fill the earth with God's power. The world is charged with divine energy; it needs but a spark to ignite it with life and excitement. This vitality explodes into the extraordinary: tongues are loosed, and speech overflows its linguistic constraints; charismatic gifts flood the valleys of human habitation; barred doors are burst open, and frightened hearts are calmed. The Spirit of the Lord fills the whole world. Through the Spirit of God the world is renewed, the community is revitalised, and we come to know the mysterious yet all-pervasive peace of Christ. If this has all really happened, why does our world look the same? Why is there so much religious and ethnic rivalry? Why do we continue to make distinctions between Jew and Gentile, slave and free, woman and man, my tribe and the other tribe, osu and amadi, indigenes and non indigenes, distinctions that favour one at the expense of the other? Why is there so little peace, or comfort, or solace? Why do we refuse to forgive or to be reconciled? Is Pentecost merely a feast we celebrate in red vestments? Has the face of the earth really been renewed? The answer is yes! Resoundingly, yes! The Spirit has been poured forth and works wonders wherever human hearts are open to its promptings. The earth is renewed each time rivalries are resolved, distinctions are recognised as merely expressions of diversity, peace is restored, comfort and solace are offered, and forgiveness is granted. We are immersed in the vigour of the Spirit of God; all we have to do is open ourselves to it and the reign of God will be born in our midst. May God grant us in today’s Eucharistic Celebration the grace that will enable us to be open to the Holy Spirit who will transform us to be veritable instruments in spreading further the mission of Christ in the world. Amen! +John I.
No comments:
Post a Comment