The Fire of the Spirit—Pentecost (Cycle A)

Acts 2:1–11; 1 Cor. 12: 3b–7, 12–13; John 20:19–23

The feast of Pentecost commemorates, for Christians, the descent of the Holy Spirit on the Apostles, the Paraclete who would remind the Apostles of all that Jesus taught them. However, this festival, like Passover, was originally a Jewish festival that was transformed as a result of Christ’s death and resurrection. The Jewish festival is called Shavuot and for them, it commemorates the giving of the Law to Moses on Mt. Sinai.

We have so much in our faith that derives directly from the Jewish liturgies. We refer to the Eucharist as the “pascal” celebration because of its relation to the Pascha or Passion of Christ, which happened during the Passover of the Jews. We celebrate the day when the Spirit came and breathed life into the lungs of the Church, much like God breathing life into the A’Dam, the man Adam, whom He made from clay. Our faith and liturgy and all that we read about in scripture reverberates with the tones of Judaism.

This point was brought home to me a few years ago when I was traveling to the Holy Land on business during the time of this same celebration. I was invited to a colleague’s home for the Shabbat evening meal. I was honored to be asked to join them, and I was struck by both the joy and solemnity with which they shared this weekly meal. But here is what really opened my eyes.

As we began the meal, my colleague’s husband held up a glass of wine, and he said the following:

Barukh atah Adonai, Eloheinu, melekh ha-olam borei p’ri hagafen.

And this means

Blessed are you, Lord, our God, sovereign of the universe who creates the fruit of the vine.

And then he lifted a plate with two loaves of challah bread, and then he said,

Barukh atah Adonai, Eloheinu, melekh ha-olam hamotzi lechem min ha’aretz.

Which means

Blessed are You, Lord, our God, King of the Universe, who brings forth bread from the earth.

Now, why is this at all relevant to what we do here today? Some of you may already recognize the language here—that what the father of this family was saying is so very similar to what our priests say when they begin the Liturgy of the Eucharist.

Blessed be the Lord, God of all creation, for through your goodness we have received this bread we offer you.

So that meal really drove home to me the kinship we Catholics have with Jews. On that same trip, two days later, I was blessed to pray the Divine Office in the Cenacle, which is the upper room we hear mentioned in both Acts and Matthew today. I had visited the Cenacle in my previous trips to the Holy Land, but there was truly something blessed about that visit, as it occurred on the feast of Pentecost some 1976 years after the descent of the Holy Spirit on the Apostles and the birth of our Church.

This feast is about the life-giving spirit, the Holy Spirit, and His presence in our Church—in the clergy and in the people who have professed our Catholic faith since that day in the upper room. Prior to Christ’s presence here on earth, the Jews had the Law, which they memorized and struggled with from the time of Moses on. The Pagans, well, they had a pantheon of capricious, petty deities who seemed to be more like a cast from a soap opera or reality TV show. Fortunately, they also had reason, and philosophers like Plato and Aristotle pointed them to the One, the Logos—something that sounded very much like the God of the Jews. The Truth was there, but it was veiled. The Jews did the best with what they had, but as St. Paul noted, the Law was too hard to follow. They needed something more. They needed the Law to be written on their hearts, and they needed a savior.

Likewise, the Spirit was also veiled but there from the beginning. In Genesis 1, the Spirit of the Lord moves across the water. The word for spirit in the Hebrew version of that book is ru’ah, which means breath. In Genesis 2, God breathes life into the nostrils of the man he has made. So God brings Adam to life by breathing it into him. In the Gospel of John, Jesus breathes on the Apostles and tells them to receive the Holy Spirit, and that word “spirit” derives from the word inspirare, to breathe. And in the Cenacle, the Upper Room, there is the sound of a rushing wind with the arrival of the Holy Spirit, the breath of God that writes the truth on the hearts of the Apostles and gives the gospel life. And with the descent of the Holy Spirit, the Apostles speak in the tongues of many nations.

So Jesus is the fullness of revelation, and the Holy Spirit imbues the Apostles with this fullness of revelation so that they can teach the truth with fidelity. And they did! They passed down the teachings they heard from Jesus in their words and liturgy, which is what we call Sacred Tradition. They collected letters and wrote down eyewitness accounts of Jesus that we call gospels and together call the New Testament, and they continued to check and balance all that the Church taught through the guidance of the Holy Spirit. We call this last element the Magisterium. It is the teaching office of the Church, established by Christ but confirmed by the Holy Spirit at the Feast of Pentecost. This Magisterium is with us today, still guided by the Holy Spirit, in the Holy Father and the college of bishops gathered from around the world. We can see the spirit when we see our bishops and priests continue to stand for the moral teachings of the Church; when the Church carries out its ministry to the poor, persecuted, and imprisoned; when we celebrate this ancient liturgy whether it is done in Latin, Greek, Aramaic, or English; and when we go out into the world and proclaim the Truth.

Notice that the Holy Spirit descends and the Apostles are given the ability to speak to the world. The breath goes in, and then the breath comes out transmitting the Word. That is how speech works, and it is so perfectly exemplified in Acts. The Holy Spirit descends and the Apostles begin to preach.

So this same spirit that teaches the Apostles, that inspired Sacred Scripture and Sacred Tradition, guides the Magisterium of the Church today and is still present and active. It still dwells and stirs in our Church.

The question I have for you is whether it stirs enough. If you follow the news, either religious or secular, you’ve probably heard all about the Holy Father’s encouragement that we evangelize—that we go out and share the good news. Now, contrary to popular belief, this isn’t a new teaching. Francis isn’t telling us something new, but he’s reminding us of the Church’s central mission. Pope Benedict said the same thing, and Pope St. John Paul II even coined the term the New Evangelization. The mission of the Church is to evangelize—to speak the good news to the world. The Holy Spirit has given us the breath—the medium to use. Now we just have to open our mouths and flap our lips and tell the world why we are Catholics, why Jesus came, and why it matters. That sounds so simple!

But it’s not. Our culture cuts us off in this conversation. It tells us that we’re superstitious, old fashioned, oppressive. None of that is true. If you dig into science, you find the Catholic Church. If you dig into philosophy, you find the Catholic Church. If you dig into social justice—in Poland, in South America, in Africa, in Syria, and all over the world–you find the Catholic Church. The Holy Spirit is still here moving among us. We need to open our mouths and our hearts and preach the truth. We need to tell the world our story, because it’s the story of a tiny oppressed people, the People of Israel, who gave birth to the savior of the world; a story of a remnant of them who chose to follow an obscure rabbi from a backwater in Galilee despite the rather monumental setback of His death; a story of the remnant who saw Him again after he rose from the dead; a remnant that cowered in the Cenacle, the upper room, until the Holy Spirit breathed fire, life, and spinal fortitude into them so that they could go out and preach the truth. That is why the Holy Spirit came to us on this day 1976 years ago—that we would go out to all the world and tell the truth.

At the end of every Eucharistic liturgy, the deacons send you out with the command of this mission. Go in peace, glorifying the Lord with your lives. On this Pentecost, I impress upon you the need of the gospel in the world. I implore you to have courage. And I send you out to make fishers of men, to preach the good news to the world, and to glorify the Lord with your lives.


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About dcnbillburns

I am a deacon for the Roman Catholic Diocese of Boise.
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