The Rite Light: Reflections on the Sunday Readings Michael Merriman

Reflections on Pentecost Lord's day, May xx, 2018

Notation: Readings discussed here are for the Dominicus Mass. Vigil Mass readings are unlike.

READINGS

Acts 2:1–11

ane Cor 12:3–7, 12–13

Jn 20:19–23

FIRST READING — Acts 2:1–eleven

It is important to note that simply Acts has a distinct episode for the Spirit's descent with the phenomena that environment it. Much is compressed in this dramatic presentation which should exist read as an important theological statement rather than as an bodily presentation of historical data. At that place are a number of features which bear emphasis.

Pentecost (v1). This major feast occurred fifty days after Passover-Unleavened Bread, sufficient reason in itself to explain the choice of this reading. However, at that place is evidence that by New Testament times the banquet included the celebration of the giving of the police on Mount Sinai. In fact, the narrative contains some phenomena connected with the Sinai experience. If this correlation is correct, the narrative would highlight the new law of the Spirit as supplanting the Mosaic legislation. As scriptural background to the event, in terms of both the elements of theophany and the universal mission, the strongest claimant is a passage in Third Isaiah (Is 66:15–20). In add-on, the loud noise and fire are connected with the Sinai theophany (Ex 19:sixteen, eighteen).

Tongues. The start outcome of the Spirit's presence is the gift of "tongues" (v4). Originally this may well have been a reference to a type of unintelligible ecstatic speech, one of the well-established gifts of the Spirit (10:46; 1 Cor 14). Here, all the same, "tongues" is clearly understood as languages (vv4, 6, 11) and functions equally office of the narrative'southward bulletin of universalism. This may have resulted from a reworking of a previous "tongues" text. At whatsoever charge per unit, here it is intended to reverse the confusion of Babel where, as a result of sin, language was an obstacle to communication (Gen 11:i–9). The Spirit at present supplants sin, bringing reconciliation and common understanding.

Universalism. The rapid transition from the upper room to a public forum in Jerusalem is a literary device The Spirit moves the apostles at once to preview the program of Acts' outreach to the nations. The audience is composed of Jews and Jewish proselytes, mostly people of foreign origin (vv9ff). The list of countries, probably non from the author of Acts, is unusual; few of the places have whatever significance in Acts' missionary accounts. Even so, although the purview at this point remains restricted to a proclamation to a Jewish audience, the wide geographical sweep conspicuously points to the universal character of the church. To the astonishment of the hearers, the apostles are understood every bit they proclaim "the mighty acts of God," centering on the salvific expiry and resurrection of Jesus (v11:2:36).

RESPONSORIAL PSALM — Ps 104

This hymn praises Yahweh for the works of cosmos while describing the inter-dependence of all creatures, provided for past a beneficent God. Yahweh is enshrined in effulgent light, as almost eastern deities were frequently presented (v2). Not only is he the origin of all creatures (v24), he sustains everything in a well-ordered dependence. Planting leads to harvest, harvest to food and nourishment. When he withdraws life or its supports, creatures cannot survive (vv28f). Breath is the cause of animation only non exist equated with the "soul." It may hither also be identified with a "wind" that brings the perennial change of seasons, the rainfall and the harvest. The rather wide spectrum of meanings given the word (meaning breath or wind or spirit) accounts for the adaptation of v30 to the Pentecost liturgy.

2nd READING — 1 Cor 12:3–vii, 12–13

Paul here underscores the diversity continued with the Spirit's presence in outlining its work among the true-blue. He commencement cautions his readers to be wary of pseudo-spirits which can easily delude. At that place are criteria for determining the authentic Spirit within the church. The Spirit will never label the true every bit false or vice versa. In citing the customary baptismal formula every bit an example (v3b; Acts two:38), he argues that any profession of the Lordship of Jesus is certified as being prompted past the Spirit of truth.

The various manifestations of the Spirit are identified as gifts (v4), forms of service (v5) and working of God (v6), all of which are interchangeable. Whatever proceeds from the Spirit is the activity of God, totally complimentary, and ordained for the skilful of the whole. Each is attributed to a different expression of God: the Spirit (v4), Christ the Lord (v5) and God himself (v6), which volition somewhen find full joint in the doctrine of the Trinity. Emphasis is given to the gifts of the Spirit, non as directed to individuals, just given for the common skillful (v7).

Paul and so introduces the image of the trunk as the living organism in which all members adhere. So as well is information technology with Christ. This concept of the living spousal relationship betwixt Christ and the believer expressed in body imagery is a fundamental characteristic of Pauline theology (vv12f; x:17; Rom 12:4f). Diversity is not destructive of unity any more than the parts detract from the one body It is the Spirit which unifies, and that Spirit is shared by people of diverse ethnic or social backgrounds (v13; Gal 3:28). In the one baptism, all take "been given to drink of one Spirit."

THIRD READING — Jn 20:xix–23

The Johannine Jesus' commencement appearance to his disciples occurs on the evening of the resurrection. He has already gone to the Begetter (20:17); his at present glorified state is indicated by his appearance behind locked doors (vv19, 26) and his conferral of the Spirit and its accompanying peace (v19, 21, 22, 26). John, dissimilar Luke, does not adhere to an extended temporal sequence of postal service-Easter events: appearances, ascension, and Pentecost. For John these are but different aspects of a unmarried transcendent consequence, the resurrection-exaltation of Jesus.

The Johannine narrative is in basic accord with earlier tradition on Jesus' appearance, although the author has shaped the material to fit his own blueprint. The Lucan account of the post-Easter advent has interesting parallels: peace is extended (Lk 24:36), hands and feet are proffered every bit signs (v39), forgiveness of sins is to be preached (v47), a promise of apostolic commission is given (v49).

The conferral of the Spirit is central to the first part of the narrative. Clearly a gift of the resurrection, the Spirit conveys peace and the power to forgive sins.

Peace (v19, 21): The restoration of harmony between God and creation and inside the created gild itself is effected past the Spirit life of the resurrection (Col one:twenty). It is a fulfillment of Jesus' hope at the supper (14:27). I send you (v21): This is the mandate given to the apostles as witnesses to the risen Jesus. It is conferred in all the gospels (Mt 28:19; Lk 24:47); Mk 16:15). Whose sins you lot forgive (v23): The power to bind and loose within the church (Mt sixteen:19, 18:18) is here further elaborated in the power to forgive or retain sins. It connotes an authorized act of judgment, here given to the apostles, As the commencement gift of the Spirit (v22), information technology looks to baptism or first forgiveness simply besides includes subsequent pardon for sin in the Christian life. The Cosmic Quango of Trent saw in this text the basis for the church building's authority to forgive post-baptismal sins. The act of breathing the Spirit evokes the image of God'due south animate the spirit of life into Adam (Gen 2:7). Hither it is the new life from God that is bestowed (v22).

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Source: https://medium.com/reflection-on-sunday-readings/reflections-on-pentecost-sunday-may-20-2018-c154f16fd5a7

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