May 22, Saturday Lectionary #302 and Solemnity of Pentecost, May 23, Lectionary #64
11:4,5,7. John 21:20-25.
Certain persons stand out in John's Gospel. We immediately think of the
Beloved Disciple (tradtion says he is John son of Zebedee), Mary Magdalene,
Peter, and the Mary the mother of Jesus. These are of importance to the
narrative of the Fourth Evangelist and the final redactor of the work who
is connected with this extra chapter that finalizes the Gospel. Since
John's Gospel is called the spiritual gospel and he is the theologian (an
eagle represents him in Church symbolism and art) behind this Gospel we are
often led from the historical tradition behind the gospel to its
theological meaning. John, for example, never gives us the name of Mary
whereas Mark is the first to hand that name down to us and Luke knows this
Mary as he develops her more fully in his Gospel. John however develops who
Mary is in a theogical and mystical way. In John she has two titles,
mother--nine out of ten times, and woman. Both are powerful titles filled
with theological and mystical (prayerful) importance.
In our passage for today which comes at the very end of the last redacted
chapter of John, Peter is highlighted. Peter is concerned about whether the
younger and faster Beloved Disciple will never die! Jesus clears up the
situation with a phrase that is repeated twice. It is part of the ironic
writing of John to create such phrases. Jesus tells Peter, "How does this
concern you?" This phrase is similar to the one that is used at Cana (John
2:1-12) Jesus's response to Mary who asks that he do something lest the
wedding party and especially the bride and her parents be put into an
awkward social situation which would be remembered the rest of their lives.
Jesus feels that Mary is intruding into something that is not part of their
"business" or responsibility. So he says to Mary, "O woman, what have you
to do with me? My hour is not yet come." (John 2:4). The expression in
Greek can mean the same thing as Jesus is saying to Peter, "This is not of
concern to me and you." Yet, in both situations Jesus does something that
enables others to be led to believe in him and to continue to believe in
him. He changes the water into wine at Cana--in great abundance thus
symbolizes the messianic era that he inaugurates.
The scene with Peter leads the key witness to the Gospel to testify to the
veracity of what he has handed down about Jesus. He too ends with the
faith formation statement: "There are still many other things that Jesus
did, yet, if they were written about in detail, I doubt there would be room
enough in the entire world to hold the books to record them." We are led
in faith to accept the truth of this witness and to grow and develop in our
belief and love of Jesus our Savior and Revealer. Amen. Alleluia.
Scripture: Pentecost Sunday, May 23. Lectionary # 64: Acts 2"1-11. Psalm
104:1.24.29-30.31.34. I Corithians 1:12:3-7, 12-13. John 20:19-23.
A gifted pastor in Michigan made sure that our first reading from Acts was
read in at least three different languages. This enabled the messageof
Pentecost to come through in an experiential way in the sounds that were
different yet had the same message. By doing this the flavor, enthusiasm
and joy which are the gifts of the Spirit though different were in harmony
with each other. Peace ensues wherever the Spirit is and joy accompanies
that peace. The scene is, of course, embedded in the theology of Luke who
captures the events of the emerging church with just as much colorful
description as he does in his first work, the Gospel.
We are celebrating what we can and do call the birthday of the Church. It
is intimately conneceted to our own Baptism and Confirmation wherein we
were named and dedicated to the Trinity and anointed in the Holy Spirit. We
take this feast as an occasion for renewing our own baptismal commitment to
continuing the mission that was begun by the Spirit through the apostles
and the holy men and women gathered in the upper room.
Pentecost is named after the Feast of Weeks or Shavuoth. It takes place
fifty days after the Passover in Judaism and is the occasion for the
renewal of the believing Jew in his or her acceptance of the Torah from
God.Its celebration almost exclusively focuses on the revelation given to
Moses on Mount Sinai and in the liturgy it is called the "Season of the
Giving of the Torah." Each person who is Jewish is to be present on Mount
Sinai in the same spirit that the first Israelites were present. Many of
the liturgical similarities of Judaism are continued beneath what we
celebrate at Passover and at Pentecost.
At Pentecost of Acts 2:1-11 those who had come to Jerusalem from other
nations heard the apostles and understood what their message was. There
was diversity amidst the unity experienced in hearing the same preached
living word of God. It was all about Jesus and his words and deeds and his
fulfillment of the covenant that he gave to those who believe in him. Our
Eucharist is better understood in the light of the Passover which
celebrates the marvelous deeds of the Exodus and gives freedom to the
Israelites from their oppressors.
Pentecost touches the individual's belief but in a communitarian way that
calls for going forth with the mission of bringing the Good News to other
peoples. Individuals are renewed by accepting the role that the Spirit
gives them through their personal gifts. And what is better than the
generous gift of self? Thus both the Feast of Weeks among the Jews and
Pentecost among the Christians is a renewal time. There is a certain
freshness in such a celebration. Our memories take us back to the point of
departure in order that we may have the same boldness of conviction that
our ancestors had and have handed down to us.
Luke in his powerful Pentecostal narrative is not only historicizing. He is
making an important theological statement about the unity amidst diversity
within the Church and also about its universality. We all find our unity
in the one Lord, the one faith, and the one baptism.
Perhaps, it would be a good occasion for us Christians to join our Jewish
brothers and sisters in reading the Book of Ruth. This is read in the
liturgy of the synagogue on the Feast of Weeks (Pentecost/Shavuoth) after
the Decalogue (Ten Words or Commandments) because it mentions the harvests
and is the story of a non-Jewish heroine who accepts the Torah. Another
reason for reading Ruth is that it is believed that Ruth's grandchild was
the messianic king David who was born on the Feast of Weeks and died on it.
There is also a beautiful witness to us Christians by those Jews who go to
the synagogue and pray and meditate on the Bible and the rhe rabbinic texts
all through the night. Amen . Alleluia.
posted by Fr. Bert SM at 3:39 PM
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