{"id":90,"date":"2013-05-14T09:54:08","date_gmt":"2013-05-14T09:54:08","guid":{"rendered":"http:\/\/sundayscriptureonline.com\/?p=90"},"modified":"2013-05-14T09:54:08","modified_gmt":"2013-05-14T09:54:08","slug":"pentecost-sunday-c-may-19-2013","status":"publish","type":"post","link":"https:\/\/sundayscriptureonline.com\/?p=90","title":{"rendered":"Pentecost Sunday (C) (May 19 2013)"},"content":{"rendered":"

Pentecost Sunday (C) (May 19 2013)<\/span><\/b><\/span><\/b><\/p>\n

A. <\/span><\/b>The Bible as Guide in Life and Liturgy (Sunday Readings)<\/span><\/i><\/strong><\/span><\/strong><\/p>\n

B. Reflection & Dialogue: <\/span><\/b>The Holy Spirit and dialogue with the modern age<\/span><\/i><\/p>\n

A. <\/span>The Bible as Guide in Life and Liturgy (Sunday Readings)<\/span><\/strong><\/p>\n

First Reading<\/span><\/i> (Acts 2:1-11). They we re all filled with the Holy Spirit and began to speak. <\/i>This reading is about events that took place on the day of Pentecost, commonly known today as Whitsunday (that is White Sunday, from the white clothes once worn by newly baptized on this day). Pentecost, of the Acts of the Apostles written in Greek, is a Greek word, pentecoste<\/i>, meaning \u201cthe fiftieth\u201d, the fiftieth day after Easter. It was one of the three Jewish festivals listed in the Bible to be celebrated with special solemnity. The first was Passover (Easter) itself. It was originally a harvest festival, but later, and very probably by New Testament times, it commemorated the giving of the Law to Moses on the Mountain (Sinai, Horeb), just as Passover commemorated the exodus from Egypt. <\/span><\/p>\n

            <\/span>The coming of the Holy Spirit on the Apostles and the Church. like the ascension of Christ to the right hand of the Father, is a religious reality, a mystery, that may be expressed as such or recounted as something experienced by the senses. In John\u2019s Gospel (John 20:22-23) Jesus is presented as having given the gift of the Holy Spirit to the Apostles (the Eleven) on Easter day itself. Luke in today\u2019s reading from the Acts of the Apostles is recounting the visible beginning of the Church and the Christian mission to the Jewish people and the world.<\/span><\/p>\n

            <\/span>There are two scenes in today\u2019s reading. The first speaks of the apostles, together with women and Mary the mother of Jesus and his brothers, in prayerful expectation for the coming of the Holy Spirit, but in fear. The coming of the Spirit is accompanied by traditional signs of divine intervention, such as a mighty wind. The tongues of fire represent the power of speech for the new mission. The Spirit would bring internal faith conviction of what Jesus stood for and his enthronement at God\u2019s right hand. Speaking in tongues (glossalalia) was a phenomenon of the early Church. <\/span><\/p>\n

            <\/span>The second scene takes us outside the upper room, and represents the earliest preaching of the Gospel and the foundation of the Church. Pious Jews from all over the Roman Empire would have been on pilgrimage in Jerusalem for the festival. Luke lists them anti-clockwise: from the East (present-day Iran and Iraq), the north (present-day Turkey), the west, Egypt and the northern African coast, as well as Rome. Luke may have been thinking of this Pentecost as the reversal of the Tower of Babel incident with the confusion of tongues and the scattering of the nations of the world. With the Pentecost events the Church\u2019s mission to the world had begun.<\/span><\/p>\n

            <\/span><\/span><\/p>\n

Responsorial Psalm Psalm 103\/104). Send forth your spirit, Lord, and renew the face of the earth.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Second Reading <\/span><\/i>(Romans 8:8-17). Everyone moved by the Spirit is a child, a son or daughter of God.<\/i> In this letter to the Romans Paul often contrasts \u201cflesh\u201d with \u201cspirit\u201d. By the word \u201cflesh\u201d he means not the physical nature of human beings, but their whole nature in so far as they are weak and ruled by selfish interests. They may will to do what is right but cannot do it. Christ\u2019s religion not merely brings a new vision of life here and hereafter, but also through the gift of the Holy Spirit gives to power to live this new life. This weak, self-centred human existence, today\u2019s reading calls \u201cunspiritual\u201d, and incompatible with true Christian existence. This new inner life lived out in keeping with God\u2018s calling is the gift of the Holy Spirit, who unites believers with God, makes them \u201cbelong\u201d to God. Weak human nature, prone to sin, will always be there, but this weakness is overcome by the transforming power of the Holy Spirit. Paul returns to a theme already there in the presentation of the resurrection and ascension of Christ: the power of God present in these two mysteries are also present for each believer on earth, giving true Christian life here below and guaranteeing eternal life beyond. It is the Spirit that gives life, inner life of the soul lived in keeping with God\u2019s law. True Christian life may be hard to define; there can be devotion that is merely external. The true Christian life is mystical: being moved by the Spirit of God, this is the criterion of being truly God\u2019s children. The Holy Spirit makes us aware that we can call on God our Father as Father, with the very word Jesus use to address him: \u201cAbba\u201d, the Aramaic for \u201cFather\u201d, used by Jesus in Gethsemane (Mark 14:36; Galatians 4:6). The reading ends with the reminder that being children of God like Jesus cuts both ways: we are heirs of God with Christ, but we must be prepared to share his sufferings so as to share his glory.<\/span><\/p>\n

 <\/span><\/p>\n

Gospel<\/span><\/i> (John 14:15-16, 23-26). The Holy Spirit will teach you everything. <\/i><\/span> This reading is part of Jesus\u2019 Farewell Discourse to his disciples before his departure visibly from this world. There is to be a bond between Jesus, believers in him and in the Father. This bond of love is to be shown be keeping Jesus\u2019 commandments. What these commandments are the text does not specify, but elsewhere Jesus speaks of the commandment of believing in him and loving one another. It speaks of Jesus\u2019 love for his disciples and for the Father and the Father\u2019s love for them. They are all united in Jesus\u2019 word, and in the Paraclete, the Advocate, the Holy Spirit, that the Father will send at Jesus\u2019 request. Great stress is laid on Jesus\u2019 \u201cword\u201d or \u201cwords\u201d. This means much more that our meaning of the term. Jesus\u2019 word implies union (or its absence) with him. His word is the communication of his Father\u2019s plan of salvation. The Paraclete (in Greek parakletos<\/i>) will see that Jesus\u2019 work continues. Many truths are conveyed in John\u2019s Gospel by this single word \u201cParaklete\u201d. The Paraclete (Holy Spirit) is an Advocate and a witness; he also consoles the disciples. He has them remember Jesus\u2019 work and leads them into the whole truth. In a sense the Paraclete, the Holy Spirit, replaces Jesus. He establishes continuity between believers and Jesus, not merely by recalling Jesus\u2019 words and work, but by being Jesus\u2019 living presence. <\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

B. Reflection & Dialogue<\/span><\/i><\/b>:<\/span><\/i> The Holy Spirit and dialogue with the modern age<\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

In recent decades in Catholic spirituality and liturgy there has been renewed interest in the role of the Holy Spirit in Christian life. This is particularly in evidence in the new Eucharistic prayers. One of them recalls that Christ by rising from the dead has destroyed death and restored life. And that we may live no longer for ourselves but for him, he sent the Holy Spirit from the Father, as his first gift to those who believe, to complete his work on earth and bring us the fullness of grace. Before the words of consecration in the new Eucharistic prayers the celebrant prays to God the Father to send the Holy Spirit on the offerings so that they may become the Body and Blood of Christ, and after the consecration a similar prayer is addressed to the Father to look upon this sacrifice and by his Holy Spirit to gather all who partake of the Eucharist into the one Body of Christ, a living sacrifice of praise\u2014a prayer that the community becomes a living Eucharist..<\/span><\/p>\n

            <\/span>Central to New Testament and Christian teaching is the unity between God the Father, the Son, the Holy Spirit and creation. The death of Christ is evidence of God\u2019s love for the world. The life of the Father is fully in the Son, and Jesus\u2019 wish is that this his own life and love, and that of the Father, be in believers.<\/span><\/p>\n

            <\/span>For dialogue with our own age this implies that all that is good in the world is from God, loved by God. All the manifold gifts and traits of humanity are from God, even in those who may not advert to this, or even believe in God \u2013 all the social concerns, the service of one\u2019s fellows.<\/span><\/p>\n

            <\/span>Believers are carriers of this message in our own day or in any other. But together with this very positive message, and the call of believers to be witnesses to it, Jesus makes it very clear to his disciples that they should be prepared to bear this message in hostile surroundings and even in persecution. Part of the hostility they are told to be prepared for is indicated as attacks on Jesus\u2019 person and message. They will need strong faith conviction, and <\/span>this Jesus promises with come through the Holy Spirit, the Advocate for the truth of Jesus\u2019 message, and the Comforter in their trials. The two great commandments according to the First Letter of John are faith and love of the neighbour, faith in Jesus Christ as Son of God against all opposition. All this can be of significant help to us to day in our dialogue with questions of our age.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

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