The Sánchez Archives SIXTH SUNDAY OF EASTER YEAR A

By
Patricia Datchuck Sánchez

WE ARE NOT ORPHANS

ACTS 8:14-17
1 PETER 3:15-18
JOHN 14:15-21

Although, the feast of Pentecost, with its outpouring of the Holy Spirit, has not yet been celebrated according to the liturgical calendar, it is obvious in each of today’s readings that the Spirit was indeed present and active among the early believers from the moment Jesus’ saving work was accomplished. What are marked and observed liturgically, as distinct acts in salvation history are actually all facets of one event, the Christ-event. In other words, the Incarnation, Christmas, Good Friday, Easter, the Ascension and Pentecost “are so closely interconnected that they merely represent the temporal development of one and the same salvific event, the time structure of a singly deed of God performed in history and for humanity. Always and everywhere, therefore, the Spirit of God has been present to endow with grace” (Karl Rahner, The Content of Faith, Crossroad Press, New York: 1992).

Present at every moment of the dialog between God and humankind, the Spirit hovered over the waters at creation (Genesis 1:2), raised up judges to lead Israel (Judges 3:10, 4:4), and guided the entire saving mission of Jesus. Conceived by the power of the Spirit (Luke 1:35) and invested with the Spirit at his baptism (Luke 3:22), Jesus acknowledged during his inaugural proclamation that he had been anointed for service by the Spirit (Luke 4:18). When he prayed he rejoiced in the holy Spirit (Luke 10:21), and before his departure from them, Jesus promised his own that he would send another like himself, the Holy Spirit, to be with them always (John 7:39, 14:16, 16:7-14). In Jesus and through him, the Holy Spirit is revealed in a uniquely special way. Not merely the Spirit who acted intermittently, here and there, through this person or that, but the Spirit of the living God, who has become incarnate and who remains always among us.

In the Acts of the Apostles, Luke was careful to illustrate that the Spirit-filled activities of Jesus were being continued in the church. The Holy Spirit endowed the disciples with the gift of: making the gospel intelligible to those who spoke in other languages (Acts 2:4, 5, 11); healing the sick (Acts 3:7, 5:12, 15); being bold and self-assured in their ministry (Acts 4:13, 31; 5:20; 10:20). Moreover, as is evident in today’s first reading, the Holy Spirit provided the impetus which extended the ministry (Acts 6:5) and mission of the church (Acts 8:29, 10:20, 13:2,4, 16:6) beyond Judaism and Jerusalem to the Greek-speaking world, to Samaria and beyond.

In the second reading, the author of 1 Peter reminds his readers that those who share in Christ’s life “in the realm of the spirit” (vs. 18) are called to pattern their lives after his. Through baptism believers are initiated into a paschal life-style, i.e. one which accepts the suffering which may come from doing what is right, and hopes with a clear conscience for a share in Christ’s victory over evil.

Today’s gospel, which is an excerpt from the Johannine last supper discourse describes the gift of the abiding Spirit as a Paraclete. True to Jesus’ promise, the Paraclete or Holy Spirit remains with those who love Jesus, teaching them the truth, helping them to know and live his commands, never leaving them alone or unassisted.

Karl Rahner once said (op. cit.) that Christians can be sure of the abiding presence of the Holy Spirit in their lives: when the leap into the darkness of death is accepted as the beginning of everlasting promise; where someone experiences and accepts his/her ultimate freedom which no earthly compulsion can take away; where one dares to pray in a silent darkness and knows that one is heard; where falling becomes true uprightness; where one lets oneself go, unconditionally, and experiences this capitulation as true victory; where a person trusts all his doubts and questions to the silent mystery of God’s love; where we rehearse our deaths in everyday life and try to live in such a way as we would like to die, peaceful and composed.

No less present or active than in the early centuries of the church, the risen Jesus’ continued presence in the Holy Spirit gives meaning and purpose to all we are and all we do in his name. We are not orphans; he remains with us.

ACTS 8:14-17

In his analysis of the growth and development of the church, Walbert Bühlmann (The Coming of the Third Church, St. Paul Publications, Slough, England: 1974) has suggested that just as sociologists may speak of world demographics in terms of the First World in the east, the Second World (or New World) in the west, and the Third World in the Southern hemisphere, so also might we assess the church. The First Church or Eastern Church, was the site of the first eight ecumenical councils. But the First Church has been overshadowed by the Second Church, a community which has come into its own, spurred on by the renewal efforts of the Second Vatican Council. But, says Bühlmann (op.cit) “we are in a process of change, as a result of which, the church, at home in the western world for almost 2000 years will, in a short time, have shifted its center of gravity into the Third World Church where its adherents will be more numerous.” Careful to assert that the First, Second and Third World Churches are not distinct entities, but different stages of the one developing church, Bihlmann reminds his readers that the church has ongoing responsibilities to believers at every level of development.

Today’s first reading from Acts recounts a similar shift in the early church’s demographics, a shift effected by the impetus of the Holy Spirit, the church’s growing understanding of its missionary mandate, and the persecution prompted by the preaching of the first Hellenist Christians (Acts 8:1, 4). From its first center of gravity or base of operations in Jerusalem and among Hebrew Christians, the church expanded its ministerial concerns to include the Hellenist Jews in Samaria, who upon hearing the good news of the Messiah were “rejoicing at fever pitch” (vs. 8)! Soon this shift of focus would change the complexion of the Christian community; its predominantly Jewish Christian population would become increasingly gentile. Raymond Brown (A Once and Coming Spirit at Pentecost, The Liturgical Press, Collegeville: 1994) has said that the initial mission to the Samaritans is quite significant. Remember that one of the major differences between Samaritans and Jews was the former did not accept the Jerusalem Temple as the only valid place of worship. Since the Hellenist Christians were Jews who believed “that the Most High does not dwell in houses made by human hands” (Acts 7:48), they were ideally suited to preach the good news in an area which might have been hostile to Hebrew Christians who maintained (at least for a time) ties with the Temple.

Notice that Luke, as was his habit, indicated that this mission, like every other authentic Christian effort was brought under the auspices of the recognized authorities in the early church, the Twelve. Philip’s work among the Samaritans was affirmed and ratified by the presence of Peter and John who traveled to the mission, prayed for the people and imparted the Holy Spirit by the imposition of hands. Nothing should be made of Luke’s mention that the Samaritans had not yet received the Holy Spirit; elsewhere in Acts, the Spirit is communicated before (10:47-48), or simultaneous to the moment of baptism (2:38). “Whether received after or even before the rite, the Holy Spirit operates only where there is communion with the apostles, who, as witness of the resurrection (1:22), certify the risen One’s continued activity on earth” (Richard Dillon, “Acts of the Apostles”, The New Jerome Biblical Commentary, Prentice Hall, Englewood Cliffs: 1990).

Today’s inspired message (from Luke and the early Christian missionaries, Philip, Peter and John) encourages contemporary believers with the assurance, that, however radically world demographics and human need may shift the missionary focus of the church, it remains firmly founded in Christ and ever empowered by his abiding Spirit.

1 PETER 3:15-18

Author and playwright, Václav Havel was sentenced to four and one half years in prison in 1979 for his involvement in the Czech human rights movement. Though he would later become his country’s president (1989), he suffered years of rejection and persecution for his beliefs. When asked the reason for his hope in the face of so much hostility, he replied, “Hope is an orientation of the spirit, an orientation of the heart; it transcends the world that is immediately experienced and is anchored somewhere beyond its horizons. Hope, in this deep and powerful sense, is not the same as joy that things are going well, or willingness to invest in enterprises that are obviously headed for success, but an ability to work for something because it is good, not just because it has a chance to succeed” (Disturbing the Peace, Alfred A. Knopf, New York: 1990)

In the second reading from 1 Peter, the author exhorted his readers to be similarly hope-filled, despite the hostility and persecution to which they were subjected because of their commitment to Christ. In the verses immediately preceding this excerpt, 1 Peter counsels “Now who is going to harm you if you are enthusiastic for what is good? But even if you should suffer because of righteousness, blessed are you” (vss. 13-14). In a tone reminiscent of the beatitudes, the ancient Christian author underscored the fact that discipleship is a costly venture, and that suffering and death are as integral to Christianity as are joy and life.

Citing Christ’s suffering and passage from death to life as the pattern by which his followers should live their lives, the author of 1 Peter also made it clear that Jesus’ sacrifice was vicarious, unique, salvific, comprehensive and unrepeatable. Christ died for sins once for all (see also Romans 6:10, Hebrews 7:27, 9:28, 10:10, 1 Corinthians 1:15:3, Galatians 1:4, 1 John 2:2). Unlike the sacrifices repeatedly made in the Temple by priests who shared the sinfulness of their people, the Cross of Jesus was a once and for all saving act of God. Sin and death were defeated in that act; the relationship which had been breached because of sin was restored. The phrase, “so that he could lead you back to God” (vs. 18) is rooted in the Greek verb prosagein which has a dual background.

First, it was used in the Old Testament (LXX) to describe the bringing before God of those who were to be priests (Exodus 29:4). Recall that in the temple, only Israel’s priests could enter the most sacred areas and only the high priest could enter the Holy of Holies. Jesus’ sacrifice and priesthood, however, have made it possible for all peoples to be led back to God’s sacred presence.

Second, prosagein has a Greek background where it referred to an introduction into the presence of a king. A court official called the prosagogeus or keeper of the keys decided who would be granted admittance or not. As our loving brother and “keeper of the keys” of the kingdom of God, Jesus died so that he could lead us to God in order to enjoy forever with him, “life in the realm of the Spirit” (vs. 18). This is the hope that sustains the believer and strengthens him/her, despite the daily big and small sufferings inherent in discipleship.

JOHN 14:15-21

Few experiences are as profoundly disconcerting as being left alone after the departure of a loved one. Jesus had been the source of his disciples’ strength, the reason they had come together and the guiding inspiration which sustained their faith and ministry in his name. Aware of the impact which Jesus’ departure would have upon the nascent and growing church, the Johannine evangelist developed a theology of assurance based upon Jesus’ promise of his abiding presence with his own.

Reminding his readers of Jesus’ instructions, viz. that they were to remain faithful to him, to follow his teachings, to continue his work despite the rejection of the world and because of their love for him, the fourth evangelist explained, in detail, the manner in which Jesus would continue to be with those who had responded to his challenge, “Come and see” (John 1:39) and had grown to love and believe in him. The Paraclete (a term used only in Johannine literature) would be the means whereby Jesus would continue to remain with and within the disciples.

A Greek word which has been variously rendered as Comforter, Counselor, Teacher, Guide, Helper and Advocate, the term is better understood by considering the purpose for which Jesus imparted the Paraclete. As Kevin Quast (Reading the Gospel of John, Paulist Press, New York: 1971) has pointed out, the Greeks used the term to refer to someone who is called alongside, as a companion, but the term’s distinctive associations arise from the situation in which the person is called. For example, in a courtroom setting (or a situation in which the disciples were prosecuted for their beliefs) the Paraclete or Advocate would serve as a defense attorney, standing alongside the accused, speaking in his/her defense. In his commentary on this text, Roland Faley remarked, “When judgment is pictured like a courtroom scene, it can be a little frightening, until you remember who you lawyer is!” (Footprints On the Mountain, Paulist Press, New York: 1994). Elsewhere in the last supper discourse, Jesus explained that the Advocate would also serve the disciples as a witness, testifying to him and to the truth (15:26-27) and as a judge or prosecutor convicting the world of sin (16:8).

In addition to being companion, defense attorney, witness and prosecutor, the Paraclete will also be present to teach the disciples and to remind them of what Jesus had taught them (14:25-26). Ever present to guide the church the Paraclete remains with the community of Jesus’ disciples to this day. In the so called Shorter Ending of Mark’s gospel, the evangelist assured his readers that Jesus continued to work through his disciples; the Matthean gospel ends with the words, “I am with you always” (28:20). Luke concludes with “I am sending the promise of the Father upon you” (24:49) and in this gospel excerpt, the Johannine evangelist declares that the Father will give another Paraclete to be with us always (14:16). These are four variations of the same truth. The Paraclete is the abiding presence of the risen Lord Jesus with the believer forever.

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