The texts from the Roman Catholic Lectionary today comfort us in the ever present guidance and advocacy of the Holy Spirit.
Guide along the way
The reading from the Acts of the Apostles describes the conversion of Lydia.
* [16:10–17] This is the first of the so-called “we-sections” in Acts, where Luke writes as one of Paul’s companions. The other passages are Acts 20:5–15; 21:1–18; 27:1–28:16. Scholars debate whether Luke may not have used the first person plural simply as a literary device to lend color to the narrative. The realism of the narrative, however, lends weight to the argument that the “we” includes Luke or another companion of Paul whose data Luke used as a source.1
Psalm 149 is praise for God’s goodness to Israel.
* [Psalm 149] A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9).2
In the Gospel of John, Jesus reassures us about ‘When the Advocate comes.’
* [15:26] Whom I will send: in Jn 14:16, 26, the Paraclete is to be sent by the Father, at the request of Jesus. Here the Spirit comes from both Jesus and the Father in mission; there is no reference here to the eternal procession of the Spirit.3
Larry Hopp shares that we are never alone. His spirit living in us empowers us individually to face the specific trials we each face each day of our lives.
Dear Heavenly Father, your love is so amazing, so incomprehensible. You know the challenges that each of us face each and every day and You alone provide the never-ending love to see us through each day’s journey. Help me to never lose sight of that amazing fact and to respond with never ending joyful praise. In the name of our Lord and Savior, Jesus the Christ.4
Don Schwager quotes “The Comforter is with us in our troubles,” by Cyril of Jerusalem, 430-543 A.D.
"He is called the Comforter because he comforts and encourages us and helps our infirmities. We do not know what we should pray for as we should, but the Spirit himself makes intercession for us, with groanings that cannot be uttered (Romans 8:26), that is, he makes intercession to God. Very often, someone has been outraged and dishonored unjustly for the sake of Christ. Martyrdom is at hand; tortures on every side, and fire, and sword, and savage beasts and the pit. But the Holy Spirit softly whispers to him, 'Wait on the Lord' (Psalm 27:14). What is now happening to you is a small matter; the reward will be great. Suffer a little while, and you will be with angels forever. 'The sufferings of this present time are not worth comparing to the glory that shall be revealed in us' (Romans 8:18). He portrays to the person the kingdom of heaven. He gives him a glimpse of the paradise of delight." (excerpt from CATECHETICAL LECTURES 16.20)5
The Word Among Us Meditation on Acts 16:11-15 asks us to imagine St. Paul settling down for the night at Lydia’s house in Philippi.
“That’s what happened here in Philippi. Thank you for bringing us to the home of Lydia, this brand-new believer. When we arrived, we weren’t sure what we’d find, so we went to the river looking for Jews gathered to pray. And we shared the good news about Jesus with the group of Gentile women we found there. Now we have a friend and sister in Lydia. As a wealthy, influential businesswoman, she could provide a strategic center for our mission here. “Jesus, help me not to run ahead of you. Clearly you have a plan. Just let me know how to cooperate as we carry it forward together. Help me listen for you. Lead me!” “Lord, you are totally trustworthy. Help me wait until you show me the next small step to take with you.”6
Friar Jude Winkler connects the guidance of the Spirit to the mission to Philippi and the encounter with purple dye dealer Lydia. The gatherings at the home of Lydia may have been an early house Church. Friar Jude notes ambiguous translation of ‘Parakletos’ opens the roles of truth in the ancient antagonism between light and dark.
Fr. Richard Rohr, OFM, suggests we look for all the times Jesus uses a wedding banquet as his image for eternity, and how he loves to call himself “the bridegroom” (Mark 2:19–20). Why would Jesus choose such metaphors if they weren’t deeply true? The very daring, seemingly impossible idea of union with God is still something we’re so afraid of that most of us won’t allow ourselves to even think in that direction. The Eastern Church developed this idea in their theology of divinization (theosis) much better than the Western Church, and we are all much poorer for our loss.
Jesus came to give us the courage to trust and allow our inherent union with God, and he modeled it for us in this world. Union is not merely a place we go to later—as long as we are good. Union is the place we come from, the place we’re called to live from now. At the end, the fitting conclusion of the “Second Coming of Christ” is that humanity becomes “a beautiful bride all dressed for her husband” (Revelation 21:2), with Jesus Christ as the Eternal Divine Bridegroom (Matthew 9:15; John 3:29) waiting for all of us at the altar. The clear goal and direction of biblical revelation is toward a full, mutual indwelling. The eternal mystery of incarnation will have finally met its mark, and “the marriage feast of the Lamb will begin” (Revelation 19:7–9). History is no longer meaningless but has a promised and positive direction. This creates very healthy, happy, hopeful, and generative people, the ones we surely need right now. All I know for certain is that a good God creates and continues to create an ever-good world, by enticing it back into the place where it began.7
Our life experience witnesses to the guidance of the Advocate drawing us to union with Christ.
References
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