The New World Order - Pentecost Year C

"The Church was made manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit. The gift of the Spirit ushers in a new era in the 'dispensation of the mystery' - the age of the Church, during which Christ manifests, makes present, and communicates his work of salvation through the liturgy of his Church, 'until he comes.'" (Catechism of the Catholic Church, #1076) In the liturgy for the feast, the Church presents to us a wealth of symbolism in teaching us about the role of the Holy Spirit in the life of the Church and the individual Christian.

The first reading provides us with the actual event of the Pentecost event. The feast of Pentecost at the time of Jesus came to celebrate two events: thanksgiving for the upcoming harvest and the receiving of the Law at Mount Sinai. This feast was one of the major pilgrimage festivals where Jews throughout the Mediterranean region came to Jerusalem for the festival. On this particular celebrations, the disciples receive the Holy Spirit in a great gust of wind and tongues of fire. They begin to speak to the crowds, and each one heard the disciples in their own particular language. This event accomplished what the Old Law was incapable of doing - restoring the unity of humankind that was lost at Babel. Just as our communication became distorted and divided at the fall of the tower of Babel, so the world's unity is restored by the work of the Holy Spirit.


What is more, this revelation is given publicly to the whole world; it is not a private affair as was the giving of the Law to Moses. The New Law is intended for the whole world and none are exempted from it. As the Catechism states: "On that day, the Holy Spirit is fully revealed. Since that day, the Kingdom announced by Christ has been open to those who believe in him: the in the humility of the flesh and in faith, they already share in the communion of the Holy Trinity. By his coming, which never ceases, the Holy Spirit causes the world to enter into the 'last days,' the time of the Church, the Kingdom already inherited though not yet consummated." (CCC #732).


Paul references this inheritance in the second reading from the letter to the Romans. The Holy Spirit gives us the spirit of adoption that enables us to cry out, "Abba - Father" - and so we come to inherit eternal life. Adoption was a very different arrangement in the ancient world than it is today. In those days a father could disinherit his natural born sons, but he could not disinherit an adopted child. An adopted son was forever protected legally in this arrangement. By way of example, Octavian (Caesar Augustus) was the adopted son of Julius Caesar, and Tiberias was the adopted son of Caesar Augustus; the Romans used adoption to pass on inheritance of the throne so as to avoid civil wars. In any case, the point of Paul's use of the term is to point out the permanent character of the Christian's inheritance and the immense responsibility we have in cherishing it.


This permanence is also reflected in the Gospel reading where Jesus refers to the Spirit as our Advocate, a legal term referring to a legal representative before a court. The promise of an advocate was a reassuring one to the disciples because in the Jewish scriptures no advocate was present before the throne of God to defend humankind. Recall the story of Job where Satan advocates against Job before God's court. No one is there to represent Job; he is utterly defenseless. The same is true of daughter Zion in the book of Lamentations. However, in the new world order of Christ we have an advocate to defend our cause before God. We are not defenseless; we are not alone in the universe. We have the consolation of the Holy Spirit in the new age of the Church.


The same Spirit who drove Jesus into the desert and then into his public ministry drove the disciples to proclaim the death and resurrection of Jesus and to perform works of justice and charity for the sake of others. May the Holy Spirit drive us to the same ministry of Jesus and the Church throughout the ages as we pray the words of the opening prayer for the feast of Pentecost: "God our Father, let the Spirit you sent on your Church to begin the teaching of the gospel continue to work in the world through the hearts of all who believe. Amen."

“Why are you Looking to the Heavens?” – Ascension Year C

In many ways the feast of the Ascension is a summary of the entire Easter season. We have reflected on witnessing, the attitude of Christians in the midst of trials and tribulations, and the hope that exists for us in the death and resurrection of Jesus. Each week we have been led more and more to a full understanding of our responsibility as Christians. This week we are given the prodding we need to stop being a spectator and start taking part in the Christian life.

Our marching orders come straight from the first reading. After Jesus ascends the disciples stare at the sky, thinking that their hope has left them, not knowing what to do next. However, an angel appears to kick-start them into action: “Men of Galilee, why are you standing there looking at the sky?” This question can certainly be applied to us in our own day. Many pine for Christ’s return in glory. Others see the Christian life as one of prayer and a posture that looks only to heaven. Both attitudes are not authentic Christianity.

Both options for the second reading provide us with the idea that because of the death and resurrection of Jesus, we are people of hope who live differently than other people. In ancient times there was no thought of hope: the gods had an adversarial relationship with humankind and the best we could hope for is to appease them through sacrifice. There was no hope of living a life of virtue since that was reserved only for the few who were strong enough to do so. There was no hope for a blessed afterlife, for only the heroes were able to achieve such status. The rest of us were confined to ordinary lives of suffering on earth and an eternity in the shadows of the Underworld. Yet Paul urges us to “hold unwaveringly to our confession that gives us hope” – and that confession is not merely a creed but a way of living that shows forth the faith we profess on our lips. As Pope Benedict XVI stated: “Christianity did not bring a message of social revolution like that of the ill-fated Spartacus, whose struggle led to so much bloodshed. Jesus was not Spartacus, he was not engaged in a fight for political liberation like Barabbas or Bar- Kochba. Jesus, who himself died on the Cross, brought something totally different: an encounter with the Lord of all lords, an encounter with the living God and thus an encounter with a hope stronger than the sufferings of slavery, a hope which therefore transformed life and the world from within.” (Benedict XVI, Spe Salvi, #4)

The Gospel text for today also makes this point clear: we are to be witnesses to the ministry of Jesus and make that ministry our own: to live and die for others and that the message of the forgiveness of sins be brought to every land on earth. What is more, we have the promise of Christ that he will be with us and the seal of the Holy Spirit that will inform and inspire our own participation in this ministry of Jesus. Only lives built upon such faith and hope can lead to a love that will transform our lives and the lives of others in the world.

It was this faith and hope that conquered the world of the early Church. An early Christian writer reflects on such a witness in the lives of Christians that brings forth such transformation. As we close our reflection, let us ponder these words and see if they apply to our own lives: “Christians are indistinguishable from other men either by nationality, language or customs….And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country…They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law. Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they, rejoice, as though receiving the gift of life….Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.” (From a letter to Diognetus: Nn. 5-6; Funk, 397-401)

Give Peace a Chance - 6th Sunday of Easter Year C

Everyone longs for peace, but very few people know how to acquire it. What is worse, hardly anyone knows in what authentic peace consists. Peace is not merely the absence of war or a calm heart or soul. Consider, however, the definition of peace from an early Church father: "Peace, indeed, is serenity of mind, tranquility of soul, simplicity of heart, the bond of love, the fellowship of charity. It removes hatred, settles wars, restrains wrath, tramples on pride, loves the humble, pacifies the discordant and makes enemies agree. For it is pleasing to everyone. It does not seek what belongs to another or consider anything as its own. It teaches people to love because it does not know how to get angry, or to extol itself or become inflamed with pride. It is meek and humble to everyone, possessing rest and tranquility within itself." (Caesarius of Arles, Sermon 174.1) The readings for this Sunday all relate to the theme of peace in one way or another.

The first reading from the Acts of the Apostles shows the early Church embroiled in its first great controversy: should Gentile converts to Christianity be required to adhere to the Mosaic Law as Jewish Christians practice? In our own times we might find this question silly, but recall that prior to the coming of Christ converts to Judaism from paganism were required to adhere to the entire Mosaic Law. Jewish Christians still felt bound to adhere to the law while also fulfilling the duties of Christian faith. As a result Gentiles did not often convert to Judaism, nor would they be willing to join the Christian church if it meant adherence to the old law. In response, the apostles met to settle the matter and establish peace in the Church, invoking the Holy Spirit - the guarantee of peace - in deliberating and making the necessary decision.

The apostles give us an example to follow in establishing peace on earth among people. Pope Paul VI reflected on this process thus: "True peace must be founded upon justice, upon a sense of the untouchable dignity of man, upon the recognition of an indelible and happy equality between men, upon the basic principle of human brotherhood, that is, of the respect and true love due to each man, because he is man. Every human being has inalienable rights that must be respected. Each human community - ethnic, historical, cultural, or religious - has rights which must be respected. Peace is threatened every time one of these rights is violated. The moral law, guardian of human rights, protector of the dignity of man, cannot be set aside by any person or group, or by the State itself, for any cause, not even for security or in the interests of law and order. The law of God stands in judgment over all reasons of State. As long as injustices exist in any of the areas that touch upon the dignity of the human person...true peace will not exist. Peace cannot be established by violence, peace can never flourish in a climate of terror, intimidation and death." (Pope Paul VI Message for World Day of Peace, 1971)

In promising peace to his disciples, Jesus connects that peace to love for him that should lead to rejoicing in our hearts. This peace and love cannot be removed by trials and tribulations, persecutions or torments. The example of Christ on the cross six weeks ago proves that point and establishes for us the path to follow so that we can enjoy the fullness of peace in the heavenly Jerusalem that John describes for us today in the book of Revelation. On earth and in heaven we have no other need for our souls than the Lamb of God who provides for us light in the midst of darkness.

Saint Augustine echoes the sentiment of peace on earth and heaven in this prayer that shall close our reflection for today: "Even now you are in us, O Lord, and we are in you, but now we believe it, then we shall have full knowledge of it. Indeed as long as we are in the body as it is now, corruptible and weighing down the soul, we are exiles far from you; we walk in faith and not in vision...You, O Lord, tell us openly that we are in you even now when we shall live that life in which death will have been swallowed up, we shall know that you are in the Father, and we in you, and you in us, because then, all that through your work is already begun will arrive at perfection: your home in us and ours in you. O Lord, at the moment you depart from us you leave us peace; you will give us your peace when you return at the end of time. You leave us peace in the world, you will give us your peace in the life to come. You leave us your peace so that, by remaining in it, we may conquer our enemy; you will give us your peace when we shall reign without fear of our enemies. You leave us peace so that, even here, we may love each other, you will give us your peace in heaven, where there can be no more strife." (St. Augustine, In Johannes 75: 4; 77: 3)

Christ's Presence Among Us - 5th Sunday of Easter Year C

No one likes to suffer. We complain about having a cold or allergies or the slightest inconvenience to us. Much of our consumer culture is spent trying to convince us to purchase products and services that will ease our suffering and make our lives more convenient. Yet, last week we saw that the disciples rejoiced for suffering for the sake of the kingdom of God. The theme of tribulations and our response to it forms the theme of this week's readings. Each reading was originally written for a community experiencing distress and tribulation.


The first reading shows us the ministry of Paul and Barnabas in Lystra, Iconium, and Antioch. In each place they encounter disciples undergoing persecution, and the message of Paul and Barnabas is perhaps shocking to us today: "It is necessary for us to undergo many hardships to enter the kingdom of God." For some reason Christians of every generation seem to think that the death and resurrection of Jesus means an easy life for the believer. Yet we cannot share in Easter glory until we first experience the sufferings of Good Friday. As a noted spiritual writer noted regarding the ministry of Paul and Barnabas, "The love of Christ which sustained them and their awareness that he himself was working in them and with them, did not dispense them from tribulations, just as the new converts to Christianity were not dispensed from them, since it is through those tribulations that we enter the kingdom of heaven." (Fr. Gabriel of St. Mary Magdalene, Divine Intimacy, vol. 2, p. 197)


The message of Paul and Barnabas is no different from the message of Jesus in the Gospel text. The new commandment - love one another as I have loved you - calls us to love as Jesus loved, i.e. to live and to die for others. This love will be the mark of an authentic disciple of Jesus, a love that is completely selfless and self-giving for the sake of others. Every time we participate in the celebration of the Eucharist it is our hope and prayer that through this celebration we become more like Christ - to become what we eat - and imitate the selfless giving of Christ in the concrete actions of our lives. These actions of love manifest the presence of Christ in our lives to the world and to one another. The presence of Christ in the Eucharist has little meaning if it does not manifest to the world the presence of Christ in our lives through love.


The community of John continued to experience the tribulation of persecution at the hands of the Roman Empire during the reign of the emperor Diocletian. Within this context John composed the book of Revelation to be a source of comfort for his community of disciples. John describes through most of the book the tribulations that will beset the Church in every age until the end of time. Heaven is the reward for remaining faithful during this time of trial - the fidelity that Christ himself gave as an example for us in his death. In this reward there shall be no more tears, no more suffering, and no more death - a clear hope for the community suffering all these things in spades.


This love and fidelity transformed the world and brought untold numbers to the Christian community in the early Church. Can it be that our lack of tribulation is a sign that we have conformed ourselves to the world instead of to Christ? Do we lack the love we should have, the love Christ bids us to have? As we reflect upon these things in our own lives, may the prayer of St. Augustine inspire us to renew and rekindle our love: "O Christ, you have given us a new commandment, that we love one another as you have loved us. You call it new because you strip away the old man and clothe us with the new. In fact it is not just any love that renews man, but the love which you distinguish from the one that is purely human when you add: as I have loved you. This new commandment renews only the one who accepts it and obeys it...Lord, make this love renew us, make us new men, heirs of the New Testament, men who sing the new canticle. Make this love which has renewed all the just of ancient times, the patriarchs and prophets, as later the blessed Apostles - make it continue to renew the nations and gather in the whole human race, no matter how much spread throughout the world, make of all a single new people, the body of your bride." (St. Augustine, In Johannis, 65: 1)