The texts from the Roman Catholic Lectionary today invite contemplation of the gifts of protection and courage that we associate with the Holy Spirit for our mission as disciples of Christ.
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| On the Way |
The reading from Acts tells how Paul introduces the Holy Spirit to believers in Ephesus.
* [19:1–6] Upon his arrival in Ephesus, Paul discovers other people at the same religious stage as Apollos, though they seem to have considered themselves followers of Christ, not of the Baptist. On the relation between baptism and the reception of the Spirit, see note on Acts 8:16.1
Psalm 68 praises the Father of orphans and protector of widows.
Ps 68:2 is based on Nm 10:35–36, and Ps 68:8–9 are derived from Jgs 5:4–5. The argument develops in nine stanzas (each of three to five poetic lines): 1. confidence that God will destroy Israel’s enemies (Ps 68:2–4); 2. call to praise God as savior (Ps 68:5–7);2
In the Gospel of John, Jesus consoles the Apostles to take courage; He has conquered the world!’
* [16:30] The reference is seemingly to the fact that Jesus could anticipate their question in Jn 16:19. The disciples naively think they have the full understanding that is the climax of “the hour” of Jesus’ death, resurrection, and ascension (Jn 16:25), but the only part of the hour that is at hand for them is their share in the passion (Jn 16:32).3
Barbara Dilly shares that her baptism calls her to daily repentance. It calls her to daily awareness of and openness to the Spirit that fills her with hope and guides her life. And while Christianity calls us all to an outward focused ministry of teaching and preaching, she has learned that faith is also an equally inward call.
Am I living my faith in Christ through showing love, compassion, humility, patience and forgiveness of others? Or am I still living in the habits of my sins? For most of us, living in the Spirit requires much more faith and devotion than simply living by a set of doctrinal rules. Paul’s letters to newly formed Christian communities seemed often to be about liberating Christians from seeking to define the Christian community by a set of rules to moving them to something higher. Those letters speak well to us.4
Don Schwager quotes “In Christ we have peace,” by Augustine of Hippo, 354-430 A.D.
"When [Jesus] says, 'These things have I spoken to you, that in me you might have peace,' he refers not only to what he has just said but also to what he had said all along, either from the time that he first had disciples, or since the supper, when he began this long and wonderful discourse... He declares this to be the object of his whole discourse, that is, that in him they might have peace. And this peace will have no end but is itself the end of every godly action and intention." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 104.1.15)5
The Word Among Us Meditation on John 16:29-33 emphasizes God doesn’t want his peace to come and go. He wants us to know it all day, every day. Few of us really do, but we can work toward it. Scripture tells us, “Seek peace and follow after it” (1 Peter 3:11). Don’t return insult for insult. Bite back hurtful words. Don’t let anger fester. Seek forgiveness and reconciliation with people. Speak the truth and do what you know is right. And make it a habit to turn back to the Lord during the day—frequently.
Because Jesus has conquered the world, it is possible to live in the peace we long for (John 16:33). Perhaps you could give yourself a “peace check” every so often during the day. If you find yourself feeling troubled, anxious, or unsettled, ask the Lord to give you his peace. At the same time, do whatever you can to bring peace into a troubled situation. It may take some work on your part to live in peace, but you weren’t meant to do it on your own. After all, Jesus has already done the heavy lifting!
“Jesus, Prince of Peace, reign in my thoughts and emotions today, no matter what situations I face.”6
Friar Jude Winkler describes how Baptism invites us into the life of the Spirit. Speaking in tongues may be an “ecstatic utterance” technically called “glossolalia” like in life when we don't have the words. Friar Jude reminds us that in the Gospel of John, Jesus, in charge, hands over His Spirit, in His Hour of Glory on the Cross.
A post by Franciscan Media on Saint Bede the Venerable, Saint of the Day for May 25, comments that from the time of his ordination to the priesthood at 30—he had been ordained a deacon at 19—till his death, Bede was ever occupied with learning, writing, and teaching. Besides the many books that he copied, he composed 45 of his own, including 30 commentaries on books of the Bible.
His Ecclesiastical History of the English People is commonly regarded as of decisive importance in the art and science of writing history. A unique era was coming to an end at the time of Bede’s death: It had fulfilled its purpose of preparing Western Christianity to assimilate the non-Roman barbarian North. Bede recognized the opening to a new day in the life of the Church even as it was happening.7
Fr. Richard Rohr, OFM, comments that about fifty years ago, a Brazilian educator named Paulo Freire (1921–1997) wrote a book titled Pedagogy of the Oppressed. Freire worked for literacy among the poor in Brazil and Chile. His work became influential among many liberation theologians and those struggling against unjust systems. This book continues to impact his thinking about what it means to be in solidarity with those on the margins. It challenges many of our preconceived ideas about Christian “charity,” “service,” and “mission.” It is some of the most humbling subject matter he covers in the Living School curriculum. Many selfless and goodhearted students have dedicated their lives to Christian “service.” Yet they recognize the ways those vocations, as they are currently designed, often reinforce dehumanizing systems of oppression and marginalization. That paradox is often what drives them to study with the Living School.
The First Conversion to solidarity is to have basic compassion for the poor in general, or one poor person. Throughout this discussion, I will be using the word “poor” in a very specific way—those who are powerless, dismissed, or considered lesser in society. This is far larger than mere economic poverty. Sadly, there seems to be many Christians who don’t even have basic compassion for the poor. In the United States, we are pretty much trained to blame people who are poor, immigrants or refugees, victims, or gay, lesbian, or transgendered people. Far too many seem to think, even if to themselves, that if “those people” would simply work a little more, do things the right way, change their minds, stay hidden, or just “pray a little harder,” we’d all be better off. The first conversion is where we must begin. Our hearts must be softened, and we must experience basic sympathy, empathy, and recognition of another person’s pain.8
The necessary peace to examine our role as followers of Jesus is a gift of the Spirit enabling us to be committed to act in His Way.
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