Saturday of the Eighth Week in Ordinary Time

352 Saturday of the Eighth Week in Ordinary Time

CCC Cross Reference:
Jude 24-25 2641

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Reading 1: Jude 17, 20b-25

Beloved, remember the words spoken beforehand
by the Apostles of our Lord Jesus Christ.
Build yourselves up in your most holy faith; pray in the Holy Spirit.
Keep yourselves in the love of God
and wait for the mercy of our Lord Jesus Christ
that leads to eternal life.
On those who waver, have mercy;
save others by snatching them out of the fire;
on others have mercy with fear,
abhorring even the outer garment stained by the flesh.

To the one who is able to keep you from stumbling
and to present you unblemished and exultant,
in the presence of his glory,
to the only God, our savior,
through Jesus Christ our Lord
be glory, majesty, power, and authority
from ages past, now, and for ages to come. Amen.

Responsorial Psalm: Ps 63:2, 3-4, 5-6

R. (2b) My soul is thirsting for you, O Lord my God.

O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.

Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.

Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.

Gospel: Mk 11:27-33

Jesus and his disciples returned once more to Jerusalem.
As he was walking in the temple area,
the chief priests, the scribes, and the elders
approached him and said to him,
“By what authority are you doing these things?
Or who gave you this authority to do them?”
Jesus said to them, “I shall ask you one question.
Answer me, and I will tell you by what authority I do these things.
Was John’s baptism of heavenly or of human origin? Answer me.”
They discussed this among themselves and said,
“If we say, ‘Of heavenly origin,’ he will say,
‘Then why did you not believe him?’
But shall we say, ‘Of human origin’?”–
they feared the crowd,
for they all thought John really was a prophet.
So they said to Jesus in reply, “We do not know.”
Then Jesus said to them,
“Neither shall I tell you by what authority I do these things.”

Readings from the Jerusalem Bible

First reading Jude 1:17,20-25

Remember, my dear friends, what the apostles of our Lord Jesus Christ told you to expect. But you, my dear friends, must use your most holy faith as your foundation and build on that, praying in the Holy Spirit; keep yourselves within the love of God and wait for the mercy of our Lord Jesus Christ to give you eternal life. When there are some who have doubts reassure them; when there are some to be saved from the fire, pull them out; but there are others to whom you must be kind with great caution, keeping your distance even from outside clothing which is contaminated by vice.

Glory be to him who can keep you from falling and bring you safe to his glorious presence, innocent and happy. To God, the only God, who saves us through Jesus Christ our Lord, be the glory, majesty, authority and power, which he had before time began, now and for ever. Amen.

Responsorial Psalm:
Psalm 62(63):2-6

For you my soul is thirsting, O Lord, my God.

O God, you are my God, for you I long;
for you my soul is thirsting.
My body pines for you
like a dry, weary land without water.

For you my soul is thirsting, O Lord, my God.

So I gaze on you in the sanctuary
to see your strength and your glory.
For your love is better than life,
my lips will speak your praise.

For you my soul is thirsting, O Lord, my God.

So I will bless you all my life,
in your name I will lift up my hands.
My soul shall be filled as with a banquet,
my mouth shall praise you with joy.

For you my soul is thirsting, O Lord, my God.

Gospel Mark 11:27-33

Jesus and his disciples came to Jerusalem, and as Jesus was walking in the Temple, the chief priests and the scribes and the elders came to him, and they said to him, ‘What authority have you for acting like this? Or who gave you authority to do these things?’ Jesus said to them, ‘I will ask you a question, only one; answer me and I will tell you my authority for acting like this. John’s baptism: did it come from heaven, or from man? Answer me that.’ And they argued it out this way among themselves: ‘If we say from heaven, he will say, “Then why did you refuse to believe him?” But dare we say from man?’ – they had the people to fear, for everyone held that John was a real prophet. So their reply to Jesus was, ‘We do not know.’ And Jesus said to them, ‘Nor will I tell you my authority for acting like this.’

Readings and Commentary from the Navarre Bible

Saturday of the 8th Week in Ordinary Time

From: Jude 17:20-25

It Was Predicted That False Teachers Would Appear
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[17] But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ; [18] they said to you, "In the last time there will be scoffers, following their own ungodly passions." [19] It is these who set up divisions, worldly people, devoid of the Spirit.

Faith, Hope and Charity
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[20] But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; [21] keep yourselves in the love of God; wait for the mercy of our Lord Jesus Christ unto eternal life.

Attitude Towards the Misguided
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[22] And convince some, who doubt; [23] save some, by snatching them out of the fire; on some have mercy with fear, hating even the garment spotted by the flesh.

Doxology
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[24] Now to him who is able to keep you from falling and to present you without blemish before the presence of his glory with rejoicing, [25] to the only God, our Savior through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and for ever. Amen.

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Commentary:

17-19. In their initial oral teaching, the Apostles who founded the various Christian communities warned of the danger of false teachers within the Church itself (cf. Acts 20:29f; 1 Tim, 4:1-3; 2 Tim 3:1-5). These warnings can be traced back to what Christ himself said: "False Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect" (Mt 24:24).

The way the writer refers to "the apostles of our Lord Jesus Christ" does not mean that he was not one of them. He could be referring simply to the fact that some of them had already died. The other point about this verse is the importance it gives to Tradition (cf. note on v. 3).

"In the last time" (v. 18): in the Prophets this expression refers to the messianic era (cf., e.g., Is 2:2; Mic 4:1), which brings to an end the long period of waiting for the promised Redeemer and marks the start of the Kingdom of God, which will last forever (cf. Dan 7:14, 27; Lk 1:33). The fullness of time (cf. Gal 4:4) began with the coming of Christ and will reach its zenith with his return in glory for the Last Judgment. In the New Testament perspective, therefore, "the last time" covers the entire period of the Christian era; it is the era of the Church. This earthly phase of the Kingdom of God is characterized, by, among other things, the presence of the "good" and the "bad" side by side (cf. Mt 13:47-48), the cockle sown among the wheat (cf. Mt 13:24ff).

"Worldly people": "psychikoi", literally, "animal" or "natural" men. As in some texts of St Paul (cf. 1 Cor 2:14; 15:44-46), these are the opposite of "spiritual" men, that is, Christians who have the Holy Spirit and are docile to him (cf. Rom 5:5; 8:14). On the other hand, those who are "devoid of the Spirit", who is the source of supernatural life, form judgments and make decisions under the sole guidance of human nature wounded by original sin. Theirs is a merely earthly wisdom (cf. Jas 3:15), a wisdom of the flesh (cf. 1 Cor 3:3).

20-21. The Christian life can be summed up as living the three theological virtues (faith, hope and charity, accompanied by prayer), through the action of each of the three divine Persons--the love of God the Father, the mercy of our Lord Jesus Christ, and fellowship with the Holy Spirit.

The spiritual building is founded on faith, that is, on the truths revealed by God for our salvation and delivered once for all to the Church (cf. v. 3). Therefore it is a "most holy" faith--of divine origin, worthy of the highest respect, and unchangeable. Prayer is essential for penetrating deeper and deeper into the unfathomable riches of the faith. The Christian prays "in the Holy Spirit" because, as St Paul teaches, "you have received the spirit of sonship. When we cry, 'Abba, Father!' ..." (Rom 8:15); and "the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words" (Rom 8:26). To the love of God (the source of divine filiation in the Holy Spirit) the Christian should respond by striving to abide in that love and constantly increase it. Trust in God's help and in his mercy build up our hope of ultimately seeing the Lord face to face.

The Second Vatican Council reminds us that the faithfulness of a Christian's life depends on active communion with Christ: "A life like this calls for a continuous exercise of faith, hope and charity. Only the light of faith and meditation on the Word of God can enable us to find God everywhere and always [...]. Those with such a faith live in the hope of the revelation of the sons of God, keeping in mind the cross and resurrection of the Lord [...]. With the love that comes from God's prompting, they do good to all, especially to their brothers in the faith (cf. Gal 6:10)" ("Apostolicam Actuositatem", 4).

22-23. The Apostle now gives some-practical advice on how to behave towards those who have been affected by false ideas.

The Greek text can be read in various ways. According to some codices and the Vulgate, it is referring to three categories of people -- waverers; those who have already been harmed by error but can still be recovered; and those who persist in heresy. That is how the RSV translates it. Other codices, followed by the New Vulgate, first give a counsel valid for dealings with everyone affected by error and then go on to distinguish two groups--those who can still be recovered and those who seem to be beyond help.

Christians should always show kindness to those who break with sound teaching. In this way they will attract many back to the faith; but there will be others with whom they will not succeed; in their case, particularly if their lifestyle is depraved, it will be necessary to be prudent (to hate "even the garment spotted by the flesh"), in order to avoid contagion; but one should still treat them affectionately and pray for them. "It is a characteristic of the perfect", St Augustine teaches, "not to hate anything in sinners other than their sins; and to love those people themselves" ("Contra Adimantum", XVII, 5).

24-25. The letter does not end with the usual greetings but with a solemn doxology or hymn of praise addressed to God the Father through Jesus Christ. It may have come from a liturgical hymn.

"Only God"; this does not exclude the divinity of the Son and the Holy Spirit; it is simply confessing that there is only one God (cf. In 17:3).

God reveals his power particularly in the work of our salvation. We constantly need his grace if we are to avoid sin in this life and one day obtain the glory of heaven. Jesus Christ is the Mediator both of our salvation and of our praise of God. From the beginning the Church has had the custom of addressing liturgical prayer to the Father through Jesus Christ.

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From: Mark 11:27-33

Jesus' Authority
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[27] And they (Jesus and his disciples) came to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, [28] and they said to him, "By what authority are you doing these things, or who gave you this authority to do them?" [29] Jesus said to them, "I will ask you a question; answer me, and I will tell you by what authority I do these things. [30] Was the baptism of John from heaven or from men? Answer me." [31] And they argued with one another, "If we say, 'From heaven,' he will say, 'Why then did not you not believe him?' [32] But shall we say, 'From men'?"--they were afraid of the people, for all held that John was a real prophet. [33] So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things."

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Commentary:

27-33. Those who put this question to Jesus are the same people as, some days earlier, sought to destroy him (cf. Mk 11:18). They represent the official Judaism of the period (cf. note on Mt 2:4). Jesus had already given proofs and signs of being the Messiah, in his miracles and preaching; and St. John the Baptist had borne witness about who Jesus was. This is why, before replying, our Lord asks them to recognize the truth proclaimed by the Precursor. But they do not want to accept this truth; nor do they want to reject it publicly, out of fear of the people. Since they are not ready to admit their mistake, any further explanation Jesus might offer would serve no purpose.

This episode has many parallels in everyday life: anyone who seeks to call God to account will be confounded.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Friday of the Eighth Week in Ordinary Time

351 Friday of the Eighth Week in Ordinary Time

CCC Cross Reference:
1 Pt 4:6 634; 1 Pt 4:7 670, 1806; 1 Pt 4:8 1434
Mk 11:24 2610; Mk 11:25 2841

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Reading 1
1 Pt 4:7-13

Beloved:
The end of all things is at hand.
Therefore be serious and sober-minded
so that you will be able to pray.
Above all, let your love for one another be intense,
because love covers a multitude of sins.
Be hospitable to one another without complaining.
As each one has received a gift, use it to serve one another
as good stewards of God’s varied grace.
Whoever preaches, let it be with the words of God;
whoever serves, let it be with the strength that God supplies,
so that in all things God may be glorified through Jesus Christ,
to whom belong glory and dominion forever and ever. Amen.

Beloved, do not be surprised that a trial by fire is occurring among you,
as if something strange were happening to you.
But rejoice to the extent that you share in the sufferings of Christ,
so that when his glory is revealed
you may also rejoice exultantly.

Responsorial Psalm
Ps 96:10, 11-12, 13

R. (13b) The Lord comes to judge the earth.

Say among the nations: The LORD is king.
He has made the world firm, not to be moved;
he governs the peoples with equity.
R. The Lord comes to judge the earth.

Let the heavens be glad and the earth rejoice;
let the sea and what fills it resound;
let the plains be joyful and all that is in them!
Then shall all the trees of the forest exult.
R. The Lord comes to judge the earth.

Before the LORD, for he comes;
for he comes to rule the earth.
He shall rule the world with justice
and the peoples with his constancy.
R. The Lord comes to judge the earth.

Gospel
Mk 11:11-26

Jesus entered Jerusalem and went into the temple area.
He looked around at everything and, since it was already late,
went out to Bethany with the Twelve.

The next day as they were leaving Bethany he was hungry.
Seeing from a distance a fig tree in leaf,
he went over to see if he could find anything on it.
When he reached it he found nothing but leaves;
it was not the time for figs.
And he said to it in reply, “May no one ever eat of your fruit again!”
And his disciples heard it.

They came to Jerusalem,
and on entering the temple area
he began to drive out those selling and buying there.
He overturned the tables of the money changers
and the seats of those who were selling doves.
He did not permit anyone to carry anything through the temple area.
Then he taught them saying, “Is it not written:

My house shall be called a house of prayer for all peoples?
But you have made it a den of thieves.”

The chief priests and the scribes came to hear of it
and were seeking a way to put him to death,
yet they feared him
because the whole crowd was astonished at his teaching.
When evening came, they went out of the city.

Early in the morning, as they were walking along,
they saw the fig tree withered to its roots.
Peter remembered and said to him, “Rabbi, look!
The fig tree that you cursed has withered.”
Jesus said to them in reply, “Have faith in God.
Amen, I say to you, whoever says to this mountain,
‘Be lifted up and thrown into the sea,’
and does not doubt in his heart
but believes that what he says will happen,
it shall be done for him.
Therefore I tell you, all that you ask for in prayer,
believe that you will receive it and it shall be yours.
When you stand to pray,
forgive anyone against whom you have a grievance,
so that your heavenly Father may in turn
forgive you your transgressions.”

Readings from the Jerusalem Bible

First reading: 1 Peter 4:7-13

Everything will soon come to an end, so, to pray better, keep a calm and sober mind. Above all, never let your love for each other grow insincere, since love covers over many a sin. Welcome each other into your houses without grumbling. Each one of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others. If you are a speaker, speak in words which seem to come from God; if you are a helper, help as though every action was done at God’s orders; so that in everything God may receive the glory, through Jesus Christ, since to him alone belong all glory and power for ever and ever. Amen.

My dear people, you must not think it unaccountable that you should be tested by fire. There is nothing extraordinary in what has happened to you. If you can have some share in the sufferings of Christ, be glad, because you will enjoy a much greater gladness when his glory is revealed.

Responsorial Psalm:
Psalm 95(96):10-13

The Lord comes to rule the earth.

Proclaim to the nations: ‘God is king.’
The world he made firm in its place;
he will judge the peoples in fairness.

The Lord comes to rule the earth.

Let the heavens rejoice and earth be glad,
let the sea and all within it thunder praise,
let the land and all it bears rejoice,
all the trees of the wood shout for joy
at the presence of the Lord for he comes,
he comes to rule the earth.

The Lord comes to rule the earth.

With justice he will rule the world,
he will judge the peoples with his truth.

The Lord comes to rule the earth.

Gospel: Mark 11:11-26

After he had been acclaimed by the crowds, Jesus entered Jerusalem and went into the Temple. He looked all round him, but as it was now late, he went out to Bethany with the Twelve.

Next day as they were leaving Bethany, he felt hungry. Seeing a fig tree in leaf some distance away, he went to see if he could find any fruit on it, but when he came up to it he found nothing but leaves; for it was not the season for figs. And he addressed the fig tree. ‘May no one ever eat fruit from you again’ he said. And his disciples heard him say this.

So they reached Jerusalem and he went into the Temple and began driving out those who were selling and buying there; he upset the tables of the money changers and the chairs of those who were selling pigeons. Nor would he allow anyone to carry anything through the Temple. And he taught them and said, ‘Does not scripture say: My house will be called a house of prayer for all the peoples? But you have turned it into a robbers’ den.’ This came to the ears of the chief priests and the scribes, and they tried to find some way of doing away with him; they were afraid of him because the people were carried away by his teaching. And when evening came he went out of the city.

Next morning, as they passed by, they saw the fig tree withered to the roots. Peter remembered. ‘Look, Rabbi,’ he said to Jesus, ‘the fig tree you cursed has withered away.’ Jesus answered, ‘Have faith in God. I tell you solemnly, if anyone says to this mountain, “Get up and throw yourself into the sea,” with no hesitation in his heart but believing that what he says will happen, it will be done for him. I tell you therefore: everything you ask and pray for, believe that you have it already, and it will be yours. And when you stand in prayer, forgive whatever you have against anybody, so that your Father in heaven may forgive your failings too.’ But if you do not forgive, your Father in heaven will not forgive your failings either.’

Readings and Commentary from the Navarre Bible

Friday of the 8th Week in Ordinary Time

From: 1 Peter 4:7-13

A call for charity
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[7] The end of all things is at hand; therefore keep sane and sober for your prayers. [8] Above all hold unfailing your love for one another, since love covers a multitude of sins. [9] Practice hospitality ungrudgingly to one another. [10] As each has received a gift, employ it for one another, as good stewards of God's varied grace; [11] whoever speaks, as one who utters oracles of God; whoever renders service, as one who renders it by the strength which God supplies: in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion for ever and ever. Amen.

The Christian meaning of suffering
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[12] Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. [13] But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed.

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Commentary:

1-6. The Apostle continues his exposition, possibly following the pattern of baptismal instruction. Christians have to identify with Christ, dead and risen: they have died with him, to rise with him (cf. Rom 6:3); their lives can no longer be the way they were before Baptism, even if the change of lifestyle results in their being misunderstood and reviled. They should remember that they will in due course appear before the Judge of the living and the dead, Jesus Christ.

"Whoever has suffered in the flesh has ceased from sin" (v. 1): this looks like a legal adage, meaning that one who has suffered the pain of death has paid for all his crimes (cf. Rom 6:7). St Peter would have adapted it to give it a theological meaning: Christians, by dying mystically with Christ in Baptism, have had all their sins forgiven and therefore it does not make sense to continue to live in them (cf. Rom 6:1ff; 1 Jn 3:9; 5:18).

This new mode of behaviour has led to opposition from pagans, who cannot understand why they have given up the vices they previously indulged in. Some of the sins mentioned (sins not common among Jews), and the reference to abuse by Gentiles, suggest that the letter was originally written to Christian converts from paganism. The reaction of the pagans to their behaviour, constituting as it does a moral reproach for their sinful lives, is nothing new: Why did Cain kill Abel, St John asks himself, and he replies, "Because his deeds were evil and his brother's righteous" (1 Jn 3:12). This type of reaction is always liable to occur.

In this connexion the Apostle reminds them that Judgment is nigh (cf. note on 4:7), and that judgment will show everything up in its true light. He who "is ready to judge the living and the dead" (v. 5) is Jesus Christ; in many other passages of the New Testament it reads "who will come to judge" (cf. 5:4; Acts 10:42; 2 Tim 4:1): this must have been a standard formula in early Christian catechesis, which passed into the Apostles' Creed.

6. "The gospel was preached even to the dead": it is not easy to work out what this means; it may be an allusion to our Lord descending into the bosom of Abraham (cf. 3:19-20). However, St Peter is possibly referring to Christians who have already died without seeing, in this life, the final victory of Christ: the preaching they heard, and their lives according to the Gospel (which brought them insults from their contemporaries), have not been in vain.

In either case, St Peter would be referring to those who remained faithful to God, whose life seemed folly to people without supernatural outlook. This passage is evocative of the following text from the Book of Wisdom: "The souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction, and their going from us to be their destruction; but they are at peace. For though in the sight of men they were punished, their hope is full of immortality" (Wis 3:1-4).

7-11. "The end of all things is at hand": the incarnation of Jesus Christ marked the beginning of the last days, a period which extends to the end of the world and the Last Judgment (cf. note on 1 Jn 2:18). That is why the last stage of the world "is at hand", or, as some translate it, "has arrived". Because the End is imminent (cf. 4:5), St Peter urges them to practise prayer and charity, Christ's "new commandment" (cf. Jn 13:34-35), and also hospitality, which was highly valued among the Semites and encouraged among Christians (cf., e.g., Rom 12:13; 1 Tim 3:2; 5:10).

This readiness to make available to others the gifts one has received from God, will cause God to be glorified in everything through Jesus Christ (v. 11). The passage ends with a doxology or hymn in praise of Christ (possibly as a formula used in early liturgy and familiar to the first Christians). As elsewhere in the New Testament, the doxology does not appear at the end of the letter (cf. Rom 1:25; 9:5; Gal 1:5; Eph 3:21); in fact only three epistles end with a doxology (Romans, Jude and 2 Peter). Therefore, the fact that the doxology comes at this point does not mean that it originally marked the end of the letter; it may indicate that St Peter has been following up to this point the structure of an early form of baptismal catechesis. The themes dealt with in the rest of the letter, the style, and even the vocabulary, all support the view that the same author is writing throughout.

8. "Love covers a multitude of sins": this quotation from the Old Testament (Prov 10:12; cf. Jas 5:20) can be taken to refer both to other people's sins (which charity understands and forgives) and to one's own. After teaching us to pray in the Our Father, "Forgive us our trespasses as we forgive those who trespass against us", our Lord added: "if you forgive men their trespasses, your heavenly Father also will forgive you" (Mt 6:12, 14). And, when he pardoned the sinful woman, he said, "her sins, which are many, are forgiven, for she loved much" (Lk 7:47).

The Church teaches that perfect love for God wins pardon for sins, but it stresses that that love includes a desire to receive the sacrament of Penance, for one cannot love God without wanting to do what he has laid down: "The Sacred Council also teaches that even if it sometimes happens that a person has this contrition made perfect by charity and becomes reconciled to God prior to receiving this sacrament, his reconciliation should not be attributed to his contrition but rather to his desire for the sacrament which is included in his contrition" (Council of Trent, De Sacramento paenitentiae, chap. 4).

10-11. The Christian receives various gifts from God, that is, charisms or graces given mainly for the benefit of others: they should not be kept for oneself but used for the purpose for which they were intended.

Speaking of the apostolic action of the faithful, the Second Vatican Council recalls that "the Holy Spirit sanctifies the people of God through the ministry and the sacraments. However, for the exercise of the apostolate he gives the special gifts besides (cf. 1 Cor 12:7), 'apportioning them to each one as he wills' (1 Cor 12:11), so that each and all, putting at the service of others the grace received, may be 'as good stewards of God's varied grace' (1 Pet 4:10), for the building up of the whole body in charity (cf. Eph 4:16). From the reception of these charisms, even the most ordinary ones, there arises for each of the faithful the right and duty of exercising them in the Church and in the world for the good of men and the development of the Church" (Apostolicam actuositatem, 3).

12-19. St Peter now returns to the main theme of this part of the letter (3:13 - 4: 19) -- the trials Christians unjustly suffer on account of being followers of Christ (cf. 1: 6-7; 2:18-25; 3:13-17). They should not be surprised or ashamed by this; rather, it should make them happy and lead them to glorify God, for if they share in Christ's suffering it means they will also share in his exaltation. St John of Avila wrote: "God wants to open our eyes and have us realize what favours are being done us in things the world regards as disadvantages, and how honoured we are to be scoffed at for seeking the honour of God, and what great reward awaits us for our present depression, and how God's gentle, sweet and loving arms are opened wide to receive those wounded in doing battle on his behalf' (Letter, 58).

Moreover, the "spirit of God" will rest on them (v. 14): our Lord promised the special assistance of the Holy Spirit to persecuted Christians hauled before courts on account of their faith (cf. Mt 10:19-20); St Peter here calls him "the spirit of glory", because his indwelling in the Christian is a guarantee and an anticipation of eternal glory (cf. 2 Cor 1:22).

Before the divine judgment which lies ahead (it is one of the frequent themes of the letter) no one can be complacent (vv. 17-18). The Apostle's severe warnings are reminiscent of those Jesus gave the women of Jerusalem on his way to Calvary: "if they do this when the wood is green, what will happen when it is dry?" (Lk 23:31). However, if one has suffered on Christ's account in this life it is clear that one can approach the judgment with greater confidence (cf. Mt 5:11-12; 10: 32).

13. "To the prospect of the Kingdom of God," Bl. Pope John Paul II taught, "is linked hope in that glory which has its beginning in the Cross of Christ. The Resurrection revealed this glory -- eschatological glory -- which in the Cross of Christ was completely obscured by the immensity of suffering. Those who share in the suffering of Christ are also called, through their own sufferings, to share in glory" (Salvifici doloris, 22).

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From: Mark 11:11:26

The Messiah Enters Jerusalem (Continuation)
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[11] And He (Jesus) entered Jerusalem, and went into the temple; and when He had looked around at everything, as it was already late, He went out to Bethany with the Twelve.

The Barren Fig Tree. The Expulsion of the Money-Changers
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[12] On the following day, when they came from Bethany, He was hungry. [13] And seeing in the distance a fig tree in leaf, He went to see if He could find anything on it. When He came to it, He found nothing but leaves, for it was not the season for figs. [14] And He said to it, "May no one ever eat fruit from you again." And His disciples heard it.

[15] And they came to Jerusalem. And He entered the temple and began to drive out those who sold and those who bought in the temple, and He overturned the tables of the money-changers and the seats of those who sold pigeons; [16] and He would not allow any one to carry anything through the temple. [17] And He taught, and said to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers." [18] And the chief priests and the scribes heard it and sought a way to destroy Him; for they feared Him, because all the multitude was astonished at His teaching. [19] And when evening came they went out of the city.

[20] As they passed by in the morning, they saw the fig tree withered away to its roots. [21] And Peter remembered and said to Him, "Master, look! The fig tree which You cursed has withered." [22] And Jesus answered them, "Have faith in God. [23] Truly, I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. [24] Therefore I tell you, whatever you ask in prayer, believe that you receive it, and you will. [25] And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in Heaven may forgive you your trespasses."

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Commentary:

12. Jesus' hunger is another sign of His being truly human. When we contemplate Jesus we should feel Him very close to us; He is true God and true man. His experience of hunger shows that He understands us perfectly: He has shared our needs and limitations. "How generous our Lord is in humbling Himself and fully accepting His human condition! He does not use His divine power to escape from difficulties or effort. Let's pray that He will teach us to be tough, to love work, to appreciate the human and divine nobility of savoring the consequences of self-giving" (St. J. Escriva, "Christ Is Passing By", 161).

13-14. Jesus, of course, knew that it was not the right time for figs; therefore, He was not looking for figs to eat. His action must have a deeper meaning. The Fathers of the Church, whose interpretation St. Bede reflects in his commentary on this passage, tells us that the miracle has an allegorical purpose: Jesus had come among His own people, the Jews, hungry to find fruit of holiness and good works, but all He found were external practices--leaves without fruit. Similarly, when He enters the temple, He upbraids those present for turning the temple of God, which is a house of prayer (prayer is the fruit of piety), into a place of commerce (mere leaves). "So you", St. Bede concludes, "if you do not want to be condemned by Christ, should guard against being a barren tree, by offering to Jesus, who made Himself poor, the fruit of piety which He expects of you" ("In Marci Evangelium Expositio, in loc.").

God wants both fruit and foliage; when, because the right intention is missing, there are only leaves, only appearances, we must suspect that there is nothing but purely human action, with no supernatural depth--behavior which results from ambition, pride and a desire to attract attention.

"We have to work a lot on this earth and we must do our work well, since it is our daily task that we have to sanctify. But let us never forget to do everything for God's sake. If were to do it ourselves, out of pride, we could produce nothing but leaves, and no matter how luxuriant they were, neither God nor our fellow man would find any good in them" (St. J. Escriva, "Friends of God", 202).

15-18. Our Lord does not abide lack of faith or piety in things to do with the worship of God. If He acts so vigorously to defend the temple of the Old Law, it indicates how we should truly conduct ourselves in the Christian temple, where He is really and truly present in the Blessed Eucharist. "Piety has its own good manners. Learn them. It's a shame to see those 'pious' people who don't know how to attend Mass -- even though they go daily -- nor how to bless themselves (they throw their hands about in the weirdest fashion), nor how to bend the knee before the Tabernacle (their ridiculous genuflections seem a mockery), nor how to bow their heads reverently before a picture of our Lady" (St. J. Escriva, "The Way", 541). Cf. note on Matthew 21:12-13.

20-25. Jesus speaks to us here about the power of prayer. For prayer to be effective, absolute faith and trust are required: "A keen and living faith. Like Peter's. When you have it -- our Lord has said so -- you will move mountains, the humanly insuperable obstacles that rise up against your apostolic undertakings" (St. J. Escriva, "The Way", 489).

For prayer to be effective, we also need to love our neighbor, forgiving him everything: if we do, then God our Father will also forgive us. Since we are all sinners we need to admit the fact before God and ask His pardon (cf. Luke 18:9-14).

When Christ taught us to pray He required that we have these predispositions (cf. Matthew 6:12; also Matthew 5:23 and notes on same). Here is how Theophylact ("Ennaratio in Evangelium Marci, in loc.") puts it: "When you pray, if you have anything against anyone, forgive him, so that your Father who is in Heaven may forgive you [...]. He who believes with great affection raises his whole heart to God and, in David's words, opens his soul to God. If he expands his heart before God in this way, he becomes one with Him, and his burning heart is surer of obtaining what he desires."

Even when he is in the state of sin, man should seek God out in prayer; Jesus places no limitations at all: "Whatever you ask..." Therefore, our personal unworthiness should not be an excuse for not praying confidently to God. Nor should the fact that God already knows our needs be an excuse for not turning to Him. St. Teresa explains this when she prays: "O my God, can it be better to keep silent about my necessities, hoping that Thou wilt relieve them? No, indeed, for Thou, my Lord and my Joy, knowing how many they must be and how it will alleviate them if we speak to Thee of them, dost bid us pray to Thee and say that Thou will not fail to give" (St. Teresa, "Exclamations", 5). Cf. notes on Matthew 6:5-6 and Matthew 7:7-11.

26. As the RSV note points out, many ancient manuscripts add a v. 26: but it is clearly an addition, taken straight from Matthew 6:15. This addition was included by the editors of the Old Vulgate.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

PENTECOST SUNDAY AT THE VIGIL MASS

62ABC PENTECOST SUNDAY
AT THE VIGIL MASS

These readings are used at Saturday Evening Mass celebrated
either before or after Evening Prayer I of Pentecost Sunday.

Catechism Links
CCC 696, 726, 731-732, 737-741, 830, 1076, 1287, 2623: Pentecost
CCC 599, 597,674, 715: apostolic witness on Pentecost
CCC 1152, 1226, 1302, 1556: the mystery of Pentecost continues in the Church
CCC 767, 775, 798, 796, 813, 1097, 1108-1109: the Church, communion in the Spirit

CCC: Cross Reference:
Gen 11:4-6 57
Ex 19 751, 2060; Ex 19:5-6 709, 762, 2810; Ex 19:6 63, 1539; Ex 19:16-25 2085
Ez 37:1-14 715; Ez 37:10 703
Jl 3-4 678; Jl 3:1-5 715; Jl 3:1-2 1287
Ps 104 288; Ps 104:24 295; Ps104:30 292, 703
Rom 8:22 2630; Rom 8:23-24 2630; Rom 8:23 735; Rom 8:26-39 2739; Rom 8:26-27 2634; Rom 8:26 741, 2559, 2630, 2736; Rom 8:27 2543, 2736, 2766
Jn 7:37-39 728, 1287, 2561; Jn 7:38-39 1999; Jn 7:38 694; Jn 7:39 244, 690

Back to SOW II '19

Back to SOW II '21

Back to SOW II '22

Back to Memorial Bench

Back to SOW II '23

FIRST READING
Genesis 11:1-9

The whole world spoke the same language, using the same words.
While the people were migrating in the east,
they came upon a valley in the land of Shinar and settled there.
They said to one another,
"Come, let us mold bricks and harden them with fire."
They used bricks for stone, and bitumen for mortar.
Then they said, "Come, let us build ourselves a city
and a tower with its top in the sky,
and so make a name for ourselves;
otherwise we shall be scattered all over the earth."

The LORD came down to see the city and the tower
that the people had built.
Then the LORD said: "If now, while they are one people,
all speaking the same language,
they have started to do this,
nothing will later stop them from doing whatever they presume
to do.
Let us then go down there and confuse their language,
so that one will not understand what another says."
Thus the LORD scattered them from there all over the earth,
and they stopped building the city.
That is why it was called Babel,
because there the LORD confused the speech of all the world.
It was from that place that he scattered them all over the earth.

OR B
Exodus 19:3-8a, 16-20b

Moses went up the mountain to God.
Then the LORD called to him and said,
"Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings
and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.
That is what you must tell the Israelites."
So Moses went and summoned the elders of the people.
When he set before them
all that the LORD had ordered him to tell them,
the people all answered together,
"Everything the LORD has said, we will do."

On the morning of the third day
there were peals of thunder and lightning,
and a heavy cloud over the mountain,
and a very loud trumpet blast,
so that all the people in the camp trembled.
But Moses led the people out of the camp to meet God,
and they stationed themselves at the foot of the mountain.
Mount Sinai was all wrapped in smoke,
for the LORD came down upon it in fire
The smoke rose from it as though from a furnace,
and the whole mountain trembled violently.
The trumpet blast grew louder and louder, while Moses was
speaking,
and God answering him with thunder.

When the LORD came down to the top of Mount Sinai,
he summoned Moses to the top of the mountain.

OR C
Ezekiel 37:1-14

The hand of the LORD came upon me,
and he led me out in the spirit of the LORD
and set me in the center of the plain,
which was now filled with bones.
He made me walk among the bones in every direction
so that I saw how many they were on the surface of the plain.
How dry they were!
He asked me:
Son of man, can these bones come to life?
I answered, "Lord GOD, you alone know that."
Then he said to me:
Prophesy over these bones, and say to them:
Dry bones, hear the word of the LORD!
Thus says the Lord GOD to these bones:
See! I will bring spirit into you, that you may come to life.
I will put sinews upon you, make flesh grow over you,
cover you with skin, and put spirit in you
so that you may come to life and know that I am the LORD.
I, Ezekiel, prophesied as I had been told,
and even as I was prophesying I heard a noise;
it was a rattling as the bones came together, bone joining bone.
I saw the sinews and the flesh come upon them,
and the skin cover them, but there was no spirit in them.
Then the LORD said to me:
Prophesy to the spirit, prophesy, son of man,
and say to the spirit: Thus says the Lord GOD:
From the four winds come, O spirit,
and breathe into these slam that they may come to life.
I prophesied as he told me, and the spirit came into them;
they came alive and stood upright, a vast army.
Then he said to me:
Son of man, these bones are the whole house of Israel.
They have been saying,
"Our bones are dried up,
our hope is lost, and we are cut off."
Therefore, prophesy and say to them: Thus says the Lord GOD:
O my people, 1 will open your graves
and have you rise from them,
and bring you back to the land of Israel.
Then you shall know that I am the LORD,
when I open your graves and have you rise from them,
O my people!
I will put my spirit in you that you may live,
and I will settle you upon your land;
thus you shall know that I am the LORD.
I have promised, and I will do it, says the LORD

OR D
Joel 3:1-5

Thus says the LORD:
I will pour out my spirit upon all flesh.
Your sons and daughters shall prophesy,
your old men shall dream dreams,
your young men shall see visions;
even upon the servants and the handmaids,
in those days, I will pour out my spirit.
And I will work wonders in the heavens and on the earth,
blood, fire, and columns of smoke;
the sun will be turned to darkness,
and the moon to blood,
at the coming of the day of the LORD,
the great and terrible day.
Then everyone shall be rescued
who calls on the name of the LORD;
for on Mount Zion there shall be a remnant,
as the LORD has said,
and in Jerusalem survivors
whom the LORD shall call.


RESPONSORIAL PSALM
Psalm 104:1-2, 24, 35, 27-28, 29, 30

R. (cf. 30) Lord, send out your Spirit, and renew the face of the
earth.
or:
R. Alleluia.

Bless the LORD, O my soul!
O LORD, my God, you are great indeed!
You are clothed with majesty and glory,
robed in light as with a cloak.
R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

How manifold are your works, O LORD!
In wisdom you have wrought them ail-
the earth is full of your creatures;
bless the LORD, O my soul! Alleluia.
R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

Creatures all look to you
to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.
R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

If you take away their breath, they perish
and return to their dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.
R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.


SECOND READING
Romans 8:22-27

Brothers and sisters:
We know that all creation is groaning in labor pains even until
now;
and not only that, but we ourselves,
who have the firstfruits of the Spirit,
we also groan within ourselves
as we wait for adoption, the redemption of our bodies.
For in hope we were saved.
Now hope that sees is not hope.
For who hopes for what one sees?
But if we hope for what we do not see, we wait with endurance.

In the same way, the Spirit too comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God's will.

GOSPEL
John 7:37-39

On the last and greatest day of the feast,
Jesus stood up and exclaimed,
"Let anyone who thirsts come to me and drink.
As Scripture says:
Rivers of living water will flow from within him who
believes in me."

He said this in reference to the Spirit
that those who came to believe in him were to receive.
There was, of course, no Spirit yet,
because Jesus had not yet been glorified.

Extended Vigil (USCCB)

Reading 1: Gn 11:1-9

The whole world spoke the same language, using the same words.
While the people were migrating in the east,
they came upon a valley in the land of Shinar and settled there.
They said to one another,
"Come, let us mold bricks and harden them with fire."
They used bricks for stone, and bitumen for mortar.
Then they said, "Come, let us build ourselves a city
and a tower with its top in the sky,
and so make a name for ourselves;
otherwise we shall be scattered all over the earth."
The LORD came down to see the city and the tower
that the people had built.
Then the LORD said: "If now, while they are one people,
all speaking the same language,
they have started to do this,
nothing will later stop them from doing whatever they presume to do.
Let us then go down there and confuse their language,
so that one will not understand what another says."
Thus the LORD scattered them from there all over the earth,
and they stopped building the city.
That is why it was called Babel,
because there the LORD confused the speech of all the world.
It was from that place that he scattered them all over the earth.

Responsorial Psalm: Psalm 33:10-11, 12-13, 14-15
R. (12) Blessed the people the Lord has chosen to be his own.

The LORD brings to nought the plans of nations;
he foils the designs of peoples.
But the plan of the LORD stands forever;
the design of his heart, through all generations.

R. Blessed the people the Lord has chosen to be his own.

Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.

R. Blessed the people the Lord has chosen to be his own.

From his fixed throne he beholds
all who dwell on the earth,
He who fashioned the heart of each,
he who knows all their works.

R. Blessed the people the Lord has chosen to be his own.
Reading 2 Ex 19:3-8a, 16-20b

Moses went up the mountain to God.
Then the LORD called to him and said,
"Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings
and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.
That is what you must tell the Israelites."
So Moses went and summoned the elders of the people.
When he set before them
all that the LORD had ordered him to tell them,
the people all answered together,
"Everything the LORD has said, we will do."
On the morning of the third day
there were peals of thunder and lightning,
and a heavy cloud over the mountain,
and a very loud trumpet blast,
so that all the people in the camp trembled.
But Moses led the people out of the camp to meet God,
and they stationed themselves at the foot of the mountain.
Mount Sinai was all wrapped in smoke,
for the LORD came down upon it in fire.
The smoke rose from it as though from a furnace,
and the whole mountain trembled violently.
The trumpet blast grew louder and louder, while Moses was speaking,
and God answering him with thunder.
When the LORD came down to the top of Mount Sinai,
he summoned Moses to the top of the mountain.

Responsorial Psalm Daniel 3:52, 53, 54, 55, 56

R. (52b) Glory and praise forever!

"Blessed are you, O Lord, the God of our fathers,
praiseworthy and exalted above all forever;
and blessed is your holy and glorious name,
praiseworthy and exalted above all for all ages."

R. Glory and praise forever!

"Blessed are you in the temple of your holy glory,
praiseworthy and glorious above all forever."

R. Glory and praise forever!

"Blessed are you on the throne of your kingdom,
praiseworthy and exalted above all forever."

R. Glory and praise forever!

"Blessed are you who look into the depths
from your throne upon the cherubim,
praiseworthy and exalted above all forever."

R. Glory and praise forever!

"Blessed are you in the firmament of heaven,
praiseworthy and glorious forever." 

R. Glory and praise forever!

OR:

 Psalm 19:8, 9, 10, 11

R. (John 6:68c) Lord, you have the words of everlasting life.

The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.

R. Lord, you have the words of everlasting life.

The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.

R. Lord, you have the words of everlasting life.

The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.

R. Lord, you have the words of everlasting life.

They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.

R. Lord, you have the words of everlasting life.

Reading 3 Ez 37:1-14

The hand of the LORD came upon me,
and he led me out in the spirit of the LORD
and set me in the center of the plain,
which was now filled with bones.
He made me walk among the bones in every direction
so that I saw how many they were on the surface of the plain.
How dry they were!
He asked me:
Son of man, can these bones come to life?
I answered, "Lord GOD, you alone know that."
Then he said to me:
Prophesy over these bones, and say to them:
Dry bones, hear the word of the LORD!
Thus says the Lord GOD to these bones:
See! I will bring spirit into you, that you may come to life.
I will put sinews upon you, make flesh grow over you,
cover you with skin, and put spirit in you
so that you may come to life and know that I am the LORD.
I, Ezekiel, prophesied as I had been told,
and even as I was prophesying I heard a noise;
it was a rattling as the bones came together, bone joining bone.
I saw the sinews and the flesh come upon them,
and the skin cover them, but there was no spirit in them.
Then the LORD said to me:
Prophesy to the spirit, prophesy, son of man,
and say to the spirit: Thus says the Lord GOD:
From the four winds come, O spirit,
and breathe into these slain that they may come to life.
I prophesied as he told me, and the spirit came into them;
they came alive and stood upright, a vast army.
Then he said to me:
Son of man, these bones are the whole house of Israel.
They have been saying,
"Our bones are dried up,
our hope is lost, and we are cut off."
Therefore, prophesy and say to them: Thus says the Lord GOD:
O my people, I will open your graves
and have you rise from them,
and bring you back to the land of Israel.
Then you shall know that I am the LORD,
when I open your graves and have you rise from them,
O my people!
I will put my spirit in you that you may live,
and I will settle you upon your land;
thus you shall know that I am the LORD.
I have promised, and I will do it, says the LORD.

Responsorial Psalm Psalm 107:2-3, 4-5, 6-7, 8-9

R. (1) Give thanks to the Lord; his love is everlasting.
or:
R. Alleluia.

Let the redeemed of the LORD say,
those whom he has redeemed from the hand of the foe
And gathered from the lands,
from the east and the west, from the north and the south.

R. Give thanks to the Lord; his love is everlasting.
or:
R. Alleluia.

They went astray in the desert wilderness;
the way to an inhabited city they did not find.
Hungry and thirsty,
their life was wasting away within them.

R. Give thanks to the Lord; his love is everlasting.
or:
R. Alleluia.

They cried to the LORD in their distress;
from their straits he rescued them.
And he led them by a direct way
to reach an inhabited city.

R. Give thanks to the Lord; his love is everlasting.
or:
R. Alleluia.

Let them give thanks to the LORD for his mercy
and his wondrous deeds to the children of men,
Because he satisfied the longing soul
and filled the hungry soul with good things.

R. Give thanks to the Lord; his love is everlasting.
or:
R. Alleluia.

Reading 4 Jl 3:1-5

Thus says the LORD:
I will pour out my spirit upon all flesh.
Your sons and daughters shall prophesy,
your old men shall dream dreams,
your young men shall see visions;
even upon the servants and the handmaids,
in those days, I will pour out my spirit.
And I will work wonders in the heavens and on the earth,
blood, fire, and columns of smoke;
the sun will be turned to darkness,
and the moon to blood,
at the coming of the day of the LORD,
the great and terrible day.
Then everyone shall be rescued
who calls on the name of the LORD;
for on Mount Zion there shall be a remnant,
as the LORD has said,
and in Jerusalem survivors
whom the LORD shall call.

Responsorial Psalm Psalm 104:1-2, 24 and 35, 27-28, 29-30

R. (cf. 30) Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

Bless the LORD, O my soul!
O LORD, my God, you are great indeed!
You are clothed with majesty and glory,
robed in light as with a cloak.

R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

How manifold are your works, O LORD!
In wisdom you have wrought them all—
the earth is full of your creatures;
bless the LORD, O my soul! Alleluia.

R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

Creatures all look to you
to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.

R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

If you take away their breath, they perish
and return to their dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.

R. Lord, send out your Spirit, and renew the face of the earth.
or:
R. Alleluia.

Epistle Rom 8:22-27

Brothers and sisters:
We know that all creation is groaning in labor pains even until now;
and not only that, but we ourselves,
who have the firstfruits of the Spirit,
we also groan within ourselves
as we wait for adoption, the redemption of our bodies.
For in hope we were saved.
Now hope that sees is not hope.
For who hopes for what one sees?
But if we hope for what we do not see, we wait with endurance.
In the same way, the Spirit too comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God's will.

Gospel Jn 7:37-39

Jesus stood up and exclaimed,
"Let anyone who thirsts come to me and drink.
As Scripture says:
Rivers of living water will flow from within him who believes in me."
He said this in reference to the Spirit
that those who came to believe in him were to receive.
There was, of course, no Spirit yet,
because Jesus had not yet been glorified.

Readings from the Jerusalem Bible

Readings for the Vigil

First reading Genesis 11:1-9

Throughout the earth men spoke the same language, with the same vocabulary. Now as they moved eastwards they found a plain in the land of Shinar where they settled. They said to one another, ‘Come, let us make bricks and bake them in the fire.’ (For stone they used bricks, and for mortar they used bitumen). ‘Come,’ they said ‘let us build ourselves a town and a tower with its top reaching heaven. Let us make a name for ourselves, so that we may not be scattered about the whole earth.’

Now the Lord came down to see the town and the tower that the sons of man had built. ‘So they are all a single people with a single language!’ said the Lord. ‘This is but the start of their undertakings! There will be nothing too hard for them to do. Come, let us go down and confuse their language on the spot so that they can no longer understand one another.’ The Lord scattered them thence over the whole face of the earth, and they stopped building the town. It was named Babel therefore, because there the Lord confused the language of the whole earth. It was from there that the Lord scattered them over the whole face of the earth.

Alternative first reading Exodus 19:3-8,16-20

Moses went up to God, and the Lord called to him from the mountain, saying, ‘Say this to the House of Jacob, declare this to the sons of Israel:

‘“You yourselves have seen what I did with the Egyptians, how I carried you on eagle’s wings and brought you to myself. From this you know that now, if you obey my voice and hold fast to my covenant, you of all the nations shall be my very own, for all the earth is mine. I will count you a kingdom of priests, a consecrated nation.”

‘Those are the words you are to speak to the sons of Israel.’

So Moses went and summoned the elders of the people, putting before them all that the Lord had bidden him. Then all the people answered as one, ‘All that the Lord has said, we will do.’

Now at daybreak on the third day there were peals of thunder on the mountain and lightning flashes, a dense cloud, and a loud trumpet blast, and inside the camp all the people trembled. Then Moses led the people out of the camp to meet God; and they stood at the bottom of the mountain. The mountain of Sinai was entirely wrapped in smoke, because the Lord had descended on it in the form of fire. Like smoke from a furnace the smoke went up, and the whole mountain shook violently. Louder and louder grew the sound of the trumpet. Moses spoke, and God answered him with peals of thunder. The Lord came down on the mountain of Sinai, on the mountain top, and the Lord called Moses to the top of the mountain.

Alternative first reading Ezekiel 37:1-14

The hand of the Lord was laid on me, and he carried me away by the spirit of the Lord and set me down in the middle of a valley, a valley full of bones. He made me walk up and down among them. There were vast quantities of these bones on the ground the whole length of the valley; and they were quite dried up. He said to me, ‘Son of man, can these bones live?’ I said, ‘You know, Lord.’ He said, ‘Prophesy over these bones. Say, “Dry bones, hear the word of the Lord. The Lord says this to these bones: I am now going to make the breath enter you, and you will live. I shall put sinews on you, I shall make flesh grow on you, I shall cover you with skin and give you breath, and you will live; and you will learn that I am the Lord.”’ I prophesied as I had been ordered. While I was prophesying, there was a noise, a sound of clattering; and the bones joined together. I looked, and saw that they were covered with sinews; flesh was growing on them and skin was covering them, but there was no breath in them. He said to me, ‘Prophesy to the breath; prophesy, son of man. Say to the breath, “The Lord says this: Come from the four winds, breath; breathe on these dead; let them live!”’ I prophesied as he had ordered me, and the breath entered them; they came to life again and stood up on their feet, a great, an immense army.

Then he said, ‘Son of man, these bones are the whole House of Israel. They keep saying, “Our bones are dried up, our hope has gone; we are as good as dead.” So prophesy. Say to them, “The Lord says this: I am now going to open your graves; I mean to raise you from your graves, my people, and lead you back to the soil of Israel. And you will know that I am the Lord, when I open your graves and raise you from your graves, my people. And I shall put my spirit in you, and you will live, and I shall resettle you on your own soil; and you will know that I, the Lord, have said and done this – it is the Lord who speaks.”’

Alternative first reading Joel 3:1-5

Thus says the Lord:
‘I will pour out my spirit on all mankind.
Your sons and daughters shall prophesy,
your old men shall dream dreams,
and your young men see visions.
Even on the slaves, men and women,
will I pour out my spirit in those days.
I will display portents in heaven and on earth,
blood and fire and columns of smoke.’
The sun will be turned into darkness,
and the moon into blood,
before the day of the Lord dawns,
that great and terrible day.
All who call on the name of the Lord will be saved,
for on Mount Zion there will be some who have escaped,
as the Lord has said,
and in Jerusalem some survivors whom the Lord will call.

Psalm or canticle: Psalm 103:1-2,24,27-30,35

Send forth your spirit, O Lord, and renew the face of the earth.
or
Alleluia!

Bless the Lord, my soul!
Lord God, how great you are,
clothed in majesty and glory,
wrapped in light as in a robe!

Send forth your spirit, O Lord, and renew the face of the earth.
or
Alleluia!

How many are your works, O Lord!
In wisdom you have made them all.
The earth is full of your riches.
Bless the Lord, my soul.

Send forth your spirit, O Lord, and renew the face of the earth.
or
Alleluia!

All of these look to you
to give them their food in due season.
You give it, they gather it up:
you open your hand, they have their fill.

Send forth your spirit, O Lord, and renew the face of the earth.
or
Alleluia!

You take back your spirit, they die,
returning to the dust from which they came.
You send forth your spirit, they are created;
and you renew the face of the earth.

Send forth your spirit, O Lord, and renew the face of the earth.
or
Alleluia!

Second reading Romans 8:22-27

From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free. For we must be content to hope that we shall be saved – our salvation is not in sight, we should not have to be hoping for it if it were – but, as I say, we must hope to be saved since we are not saved yet – it is something we must wait for with patience.

The Spirit too comes to help us in our weakness. For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put into words, and God who knows everything in our hearts knows perfectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God.

Gospel John 7:37-39

On the last day and greatest day of the festival, Jesus stood there and cried out:
‘If any man is thirsty, let him come to me!
Let the man come and drink who believes in me!’
As scripture says: From his breast shall flow fountains of living water.
He was speaking of the Spirit which those who believed in him were to receive; for there was no Spirit as yet because Jesus had not yet been glorified.

Readings and Commentary from the Navarre Bible

Solemnity: Pentecost (Vigil Mass)

From: Genesis 11:1-9

Babel: the confusion of language
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[1] Now the whole earth had one language and few words. [2] And as men migrated from the east, they found a plain in the land of Shinar and settled there. [3] And they said to one another, "Come, let us make bricks, and burn them throughly." And they had brick for stone, and bitumen for mortar. [4] Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth." [5] And the Lord came down to see the city and the tower, which the sons of men had built. [6] And the Lord said, "Behold, they are one people, and they have all one language; and this is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. [7] Come, let us go down, and there confuse their language, that they may not understand one another's speech." [8] So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. [9] Therefore its name was called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.

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Commentary:

11:1-9. The text goes on to describe the growth of evil (cf. 8:21; 9:20-27), and, as one of its results, the fact that mankind is scattered and its God-given unity is fragmented. Thus, the text begins by talking about mankind when it was still together; it came from the east, where it originated and settled in the plains of Mesopotamia (in Shinar; cf. 10:10). But the people are filled with pride, and want to make a name for themselves, and to guarantee their own security by reaching heaven by their own efforts. This attitude is epitomized by the project of building a massive tower (we can get some idea of it from the tower-temples of Mesopotamia, the ziggurats, on whose high terraces the Babylonians thought they could gain access to the godhead and thus dominate God).

The text also offers an explanation for why there are so many languages; it sees language as a sign of division and misunderstanding between individuals and nations. It is based on the popular meaning of the word "babel", connecting it with the Hebrew balbalah, confusion; but in fact Babel means "gate of God". We have here an instance of literary devices being used to expound deep convictions – in this case the view that disunion in mankind is the outcome of men's pride and sinfulness.

Babel thus becomes the opposite of Jerusalem, the city to which, the prophets say, all the nations will flock (cf. Is 2:2-3). And it will be in the Church, the new Jerusalem, that men of all nations, races and tongues will join in faith and love, as will be seen in the Pentecost event (cf. Acts 2:1-13). There the phenomenon of Babel will be reversed: all will understand the same language. In the history of mankind, in effect, the Church is a kind of sign or sacrament of the union of God and men, and of the unity of the whole human race (cf. Vatican II, Lumen Gentium, 1).

11:4. St Augustine explains the frustration of man's designs against God in this way: "Where would man's vain presumption have ended if it succeeded in rearing a building of such size and height, even to the sky in the face of God – since they would have been higher than any mountain and would have reached beyond the limits of our atmosphere? In any case, no harm could have come to God from any straining after spiritual or physical elevation" (De civitate Dei, 16, 4).

This new sin of mankind is basically the same sort of sin as was committed in paradise; it is a kind of continuation of it. It is the sin of pride to which man is always prone and it has been well described in the following words of St. Josemaria Escriva when he comments on 1 John 2:16: "They eyes of our soul grow dull. Reason proclaims itself sufficient to understand everything, without the aid of God. This is a subtle temptation, which hides behind the power of our intellect, given by our Father God to man so that he might know and love him freely. Seduced by this temptation, the human mind appoints itself the centre of the universe, being thrilled with the prospect that 'you shall be like gods' (cf. Gen 3:5). So, filled with love for itself, it turns its back on the love of God. In this way does our existence fall prey unconditionally to the third enemy: pride of life. It's not merely a question of passing thoughts of vanity or self-love, it's a state of general conceit. Let's not deceive ourselves, for this is the worst of all evils, the root of every false step. The fight against pride has to be a constant battle, to such an extent that someone once said that pride only disappears twenty-four hours after a person dies. It is the arrogance of the Pharisee whom God cannot transform because he finds in him the obstacle of self-sufficiency. It is the haughtiness which leads to despising other people, to lording it over them, and so mistreating them. For 'when pride comes, then comes disgrace' (Prov 11:2)" (Christ Is Passing By, 6)

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From: Exodus 19:3-8a, 16-20b

God promises a Covenant
--------------------------------------
[3] And Moses went up to God, and the Lord called to him out of the mountain saying, "Thus you shall say to the house of Jacob, and tell the people of Israel: [4] You have seen that I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. [5] Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, [6] and you shall be to me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel."

[7] So Moses came and called the elders of the people, and set before them all these words which the Lord had commanded him. [8] And all the people answered together and said, "All that the Lord has spoken we will do."

[16] On the morning of the third day there were thunders and lightnings, and a thick cloud upon the mountain, and a very loud trumpet blast, so that all the people who were in the camp trembled. [17] Then Moses brought the people out of the camp to meet God; and they took their stand at the foot of the mountain; [18] And Mount Sinai was wrapped in smoke, because the Lord descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly. [19] And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. [20] And the Lord came down upon Mount Sinai, to the top of the mountain;

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Commentary:

19:1-25. This chapter is written as part of a magnificent liturgy is which the events of Sinai are re-enacted for the reader. The sacred author, then, does not seek to provide an exact, scholarly report on what happened there; what he is providing, rather, is a theological interpretation of the real contact which took place between God and his people.

As in other important sections of this book, it draws on the great traditions of Israel but combines them so skillfully that they have become inseparable; only now and then can one identify traces of particular traditions. The text as it now stands is all of a piece. In this chapter there is a prologue (v. 9), summing up what follows, and the theophany proper (vv. 10-25).

19:3-9. This passage summarizes the meaning of the Covenant that is going to be established. So, it contains the idea of election, though it does not use the term, and the idea of demands being made by God. Furthermore, we can see here the new status of the people (it is God's own property) and the basis of its hope (in the sense that Israel attains its dignity as a people to the extent that it is faithful to the divine will).

All the basic teachings are contained herein: a) The basis of the Covenant is Israel's deliverance from bondage (this has already happened: v. 4): the people are the object of God's preferential love; God made them a people by bringing about that deliverance. b) If they keep the Covenant, they will become a very special kind of people. This offer will take effect the moment they take on their commitments, but Israel will develop towards its full maturity only to the extent that it listens to/obeys the will of God. c) What God is offering the people is specified in three complementary expressions – "My own possession", "holy nation", "kingdom of priests".

The first of these expressions means private property, personally acquired and carefully conserved. Of all the nations of the earth Israel is to be "God's property" because he has chosen it and he protects it with special care. This new status is something which will be stressed frequently (cf. Deut 7:6; 26:17-19; Ps 135;4; Mal 3:17).

By being God's possession Israel shares in his holiness, it is a "holy nation", that is, a people separated out from among the nations so as to keep a close relationship with God; in other passages we are told more – that this is the relationship of "a son of God" (cf. 4:22; Deut 14:1). This new way of being means that there is a moral demand on the members of the people to show by their lives what they are by God's election: "You shall be holy; for I the Lord your God am holy" (Lev 19:2).

And the expression "kingdom of priests" does not mean that they will be ruled by priests, or that the entire people will exercise the role of priest (which is in fact reserved to the tribe of Levi); rather, it reflects the fact that God gives Israel the privilege of being the only nation in his service. Israel alone has been chosen to be a "kingdom for the Lord", that is, to be the sphere where he dwells and is recognized as the only Sovereign. Israel's acknowledgment of God is shown by the service the entire people renders to the Lord.

This section (vv 7-8) ends with Moses' proposal of God's plans to the people and their acceptance of these plans by the elders and by all the people; "All that the Lord has spoken we will do" (v. 8). The same wording will be used twice again in the ceremony to ratify the Covenant (cf. 24:3, 7).

In the New Testament (1 Pet 2:5; Rev 1:6; 5:9-10) what happened here will be picked up again with the very same words, applying it to the new situation of the Christian in the Church, the new people of God and the true Israel (cf. Gal 3:20): every Christian shares in Christ's priesthood through his incorporation into Christ and is "called to serve God by his activity in the world, because of the common priesthood of the faithful, which makes him share in some way in the priesthood of Christ. This priesthood – though essentially distinct from the ministerial priesthood–gives him the capacity to take part in the worship of the Church and to help other men in their journey to God, with the witness of his word and his example, through his prayer and work of atonement" (St. J. Escriva, Christ is Passing By, 120).

19:10-25. This description of the theophany on Sinai contains features of a solemn liturgy in order to highlight the majesty and transcendence of God. Verses 10-15 cover as it were the preparation for the great event, and vv. 16-20 the event itself.

The preparation is very detailed: ritual purification in the days previous, ablutions and everything possible done to ensure that the participants have the right dispositions, even a ban on sexual intercourse (cf. Lev 15:16ff) as a sign of exclusive concentration on God who is coming to visit. Also, the fact that the people have to keep within bounds is a tangible way of showing the transcendence of God. Once Jesus Christ, God made man, comes, no barrier will any longer to imposed.

The manifestation of God took place on the third day; The smoke, the fire and the earthquake are external signs of the presence of God, who is the master of nature. The two trumpet blasts (vv. 16, 19), the people's march to the foot of the mountain and then standing to attention – all give a liturgical tone to their acknowledgment of the Lord as their only Sovereign. All these things and even the voice of God in the thunder convey the idea that this awesome storm was something
unique, for what was happening this special presence of God on Sinai, could never happen again.

Israel will never forget this religious experience, as we can see from the Psalms (cf. Ps 18:8-9; 29:3-4; 77:17-18; 97:2ff). In the New Testament, extraordinary divine manifestations will carry echoes of this theophany (cf. Mt 27:45; 51; Acts 2:2-4).

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From: Ezekiel 37:1-14

The dry bones
---------------------
[1] The hand of the Lord was upon me, and he brought me out by the Spirit of the Lord, and set me down in the midst of the valley; it was full of bones. [2] And he led me round among them; and behold, there were very many upon the valley; and lo, there were very dry. And he said to me, "Son of man, can these bones live?" And I answered, "O Lord God, thou knowest." Again he said to me, "Prophesy to these bones, and say to them, O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: Behold, I will cause breath to enter you, and you shall live. [6] And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord."

[7] So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. [8] And as I looked, there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. [9] Then he said to me, "Prophesy to the breath, prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live." [10] So I prophesied as he commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceedingly great host.

[11] Then he said to me, "Son of man, these bones are the whole house of Israel. Behold, they say, 'Our bones are dried up, and our hope is lost; we are clean cut off.' [12] Therefore prophesy, and say to them, Thus says the Lord God: Behold, I will open their graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel. [13] And you shall know that I am the Lord, when I open your graves, and raise you from your graves, O my people. [14] And I will put my Spirit within you, and you shall live, and I will place you in your own land; then you shall know that I, the Lord, have spoken, and I have done it, says the Lord."

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Commentary:

37:1-14. This remarkable vision of the bones being brought back to life sets the scene for the climax of the resurgence of Israel, the unification of the two kingdoms (cf. 37:15-28). The dramatic contrast drawn here between death and life, bones and spirit, shows that the revitalization that God will bring about goes much further than material reconstruction or simply a return to the promised land; it implies, rather, a new beginning, both personal and social.

The vision itself (vv. 2-10) takes place on an immense plain (cf. 3:22-23) and it addresses the exiles' profound concern about their future: "Our bones are dried up, and our hope is lost" (v. 11). It is one of Ezekiel's most famous and most commented-on visions because it is very vivid and easy to understand. The prophet himself explains it as having to do with the destruction-restoration of Israel (vv. 11-14), though the Fathers of the Church see in it veiled references to the resurrection of the dead: "The Creator will revive our mortal bodies here on earth; he promises resurrection, the opening of sepulchers and tombs, and the gift of immortality […]. And in all this, we see that he alone is God, who can do all things, the good Father who from his endless bounty will give life to the lifeless" (St Irenaeus, Adversus haereses, 5, 15, 1). St Jerome writes in similar terms: "The image of the resurrection would not have been used to describe the restoration of the people of Israel if the future resurrection of the dead had not been foreseen, because no one can be led to draw a conclusion from an idea that has no basis in reality" (Commentarii in Ezechielem, 27, 1ff.

"I will put my Spirit within you" (v. 14). The spirit of the Lord is, at least, the power of God (cf. Gen 2:7) performing an act of creation. It is also the principle of life causing man to "become a living being" (Gen 2:7); and, certainly, it is the principle of supernatural life. The same God that created all things can revitalize his demoralized people in Babylon and can allow humankind to partake of his own life. This promise, like others found in the prophets (cf. 11:19; Jer 31:31-34; Joel 3:1-5) will find its complete fulfillment at Pentecost, when the Spirit descends on the apostles: "According to these promises, at the 'end time' the Lord's Spirit will renew the hearts of men, engraving a new law in them. He will gather and reconcile the scattered and divided peoples; he will transform the first creation, and God will dwell there with men in peace" (Catechism of the Catholic Church, 715).

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From: Joel 2:28-32 (Revised Standard Version Catholic Edition and New Vulgate)
Joel 3:1-5 (New American Bible)

The Spirit poured out
------------------------------
[28] And it shall come to pass afterward,
that I will pour out my spirit on all flesh;
your sons and your daughters shall prophesy,
your old men shall dream dreams,
and your young men shall see visions.
[29] Even upon the menservants and maidservants
in those days, I will pour out my spirit.

[30] and I will give portents in the heavens and on the earth, blood and fire and columns of smoke. [31] The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes. [32] And it shall come to pass that all who call upon the name of the Lord shall be delivered; for in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls.

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Commentary:

2:18-3:21. The second part of the book is all about salvation. The Lord's compassion (2:18) is shown by the message he sends via the prophet to the people in response to their conversion: "The Lord answered and said to his people" (2:19). On the Lord's behalf the prophet encourages Judah and Jerusalem, telling them that they have no reason to be afraid, for the Lord is going to deliver them from their afflictions and provide them with every sort of earthly good (symbolized here by the produce of the earth – grain, wine, oil: 2:19-27).

But the high point will be when God pours out his "spirit on all flesh …" (2:28). The outpouring of the Spirit is the definitive sign that the "day of the Lord" has come. That "day" is mentioned five times in the book (1:15; 2:1, 11, 31; 3:14), each time with greater emphasis. The day of the Lord is an End time when a number of things will happen: wickedness will be punished (1:15; 2:1-3); the power of the Lord will be manifested by portents in the heavens and on earth (2:30-31); and, above all, it is the day when the Lord will judge all nations (3:1-8).

2:28-32. This is the great passage about the outpouring of the Holy Spirit. The word "afterward" in v. 28 marks the transition from the material benefits described in the previous verses to spiritual benefits. The outpouring of the Spirit involves charismatic and prophetical gifts primarily (moral gifts derive from these). This infusion of the Spirit is the fulfillment of an ancient promise, found in Numbers 11:16-30: "Gather for me seventy men of the elders of Israel, […] and I will take some of the spirit which is upon you and put it upon them, […] Would that all the Lord's people were prophets, that the Lord would put his spirit upon them!" This hope is accentuated in Joel, for now no limits are placed on who will benefit from it – elders, young people, and even servants (vv. 28-29). And the Lord will once more perform wondrous things through them (v. 30), like those done by prophets in the strict sense (cf. Deut 13:2; etc.).

St Peter sees this promise being fulfilled when the Holy Spirit is poured out on the day of Pentecost (Acts 2:1-21). "Peter turns to this passage from Joel to explain the significance of what has occurred, and the signs which those present have seen: 'the pouring out of the Holy Spirit'. It is a super-natural work of God, carried out with the signs typical of the coming of the Lord, as they were foretold by the prophets and realized in the New Testament with the coming of Christ" (John Paul II, Address, 8 November 1989). Therefore, too, in the tradition of the Church, this descent of the Holy Spirit is seen as an extension of his descent on Jesus in the river Jordan: "God promised through the mouths of his prophets that in the last days he would pour out his Spirit on all his servants, and that they too would prophesy. Thus, the Spirit of God, who had become the Son of man, so that by remaining within him, he would inhabit the heart of mankind and animate all the works carried out by the hands of God, fulfilling the will of the Father through all men and making all men new – new creations in Christ. Luke tells us that after the ascension of the Lord, the Spirit descended on the apostles at Pentecost, to restore men to new life and to bring the new covenant to completion. Therefore, the disciples praised God in all the tongues of men, laying all peoples open to the action of the Spirit and all nations open to the power and authority of God" (St Irenaeus, Adversus haereses, 3, 17, 1-2).

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From: Romans 8:22-27

Christians are Children of God (Continuation)
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[22] We know that the whole creation has been groaning in travail together until now; [3] and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. [24] For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [25] But if we hope for what we do not see, we wait for it in patience.

[26] Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. [27] And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

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Commentary:

19-21. To make his point more vividly St Paul, in a metaphor, depicts the whole of creation, the material universe, as a living person, groaning in pain impatiently waiting for a future event, raising its head, straining to see something appear on the horizon.

The material world is indeed, through God's design, linked to man and his destiny. "Sacred Scripture teaches that man was created 'in the image of God,' as able to know and love his Creator, and as set by him over all earthly creatures that he might rule them, and make use of them, while glorifying God" (Vatican II, "Gaudium Et Spes", 12). The futility to which creation is subject is not so much corruption and death as the disorder resulting from sin. According to God's plan material things should be resources which enable man to attain the ultimate goal of his existence. By using them in a disordered way, disconnecting them from God, man turns them into instruments of sin, which therefore are subject to the consequences of sin.

"Are we of the twentieth century not convinced of the overpoweringly eloquent words of the Apostle of the Gentiles concerning the 'creation (that) has been groaning in travail together until now' and 'waits with eager longing for the revealing of the sons of God', the creation that' was subjected to futility'? Does not the previously unknown immense progress--which has taken place especially in the course of this century--in the field of man's dominion over the world itself reveal--to a previously unknown degree--that manifold subjection 'to futility'? [...] The world of the previously unattained conquests of science and technology--is it not also the world 'groaning in travail' that 'waits with eager longing for the revealing of the sons of God'?" (John Paul II, "Redemptor Hominis", 8).

Reestablishment of the order willed by God, bringing the whole world to fulfill its true purpose, is the particular mission of the Holy Spirit, the Giver of Life, the true Lord of history: "'The arm of the Lord has not been shortened.' God is no less powerful today than he was in other times; his love for man is no less true. Our faith teaches us that all creation, the movement of the earth and the other heavenly bodies, the good actions of creatures and all the good that has been achieved in history, in short everything, comes from God and is directed toward him.

"The action of the Holy Spirit may pass unnoticed because God does not reveal to us his plans, and because man's sin obscures the divine gifts. But faith tells us that God is always acting. He has created us and maintains us in existence, and he is leading all creation by his grace towards the glorious freedom of the children of God" (St J. Escriva, "Christ Is Passing By", 130).

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From: John 7:37-39

Different opinions about Jesus
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[37] On the last day of the feast, the great day, Jesus stood up and proclaimed, "If any one thirst, let him come to me and drink. [38] He who believes in me, as the scripture has said, 'Out of his heart shall flow rivers of living water.'" [39] Now this he said about the Spirit which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified."

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Commentary:

37-39. On each of the eight days of the Feast of Tabernacles the high priest went to the pool of Siloam and, used a golden cup to bring water to the temple and sprinkle it on the altar, in remembrance of the water which sprang up miraculously in the desert, asking God to send rain in plenty (cf. Ex l7:1-7). Meanwhile, a passage from the prophet Isaiah was chanted (cf. Is 12:3) which told of the coming of the Saviour and of the outpouring of heavenly gifts that would accompany him; Ezekiel 47 was also read, in which it spoke of the torrents of water which would pour out of the temple. Jesus, who would have been at this ceremony, now proclaims – in the presence of a huge crowd, undoubtedly, because it was the most solemn day of the festival – that that time has come: "If any one thirst, let him come to me and drink . . .". This invitation recalls the words of divine wisdom: "Come to me, you who desire me, and eat your fill" (Sir 24:19; cf. Prov 9: 4-5). Our Lord presents himself as him who can fill man's heart and bring him peace (cf. also Mt 11:28). In this connexion St Augustine exclaims: "You made us for yourself, Lord, and our hearts find no peace until they rest in you" (Confessions, 1, 1, 1).

Jesus' words as preserved in v. 37 led St Alphonsus to write this tender commentary full of love for our Saviour: "In Jesus Christ we have three fountains of grace. The first is the fountain of mercy, where we can be purified of all the stains of our sins. […] The second is that of love: no one who meditates on the suffering and shame that Jesus Christ undergoes out of love for us, from his birth to his death, can fail to be kindled by that happy fire which comes down on earth to set on fire the hearts of all men. […] The third is the fountain of peace: let him who seeks peace of heart come to me, who is the God of peace" (Meditations for Advent, med. 8).

Furthermore, when Jesus speaks of "rivers of living water" flowing out of his heart, he is probably referring to the prophecy in Ezekiel 36:25ff where it is announced that in messianic times the people will be sprinkled with clean water and will be given a new spirit and their heart of stone will be changed for a heart of flesh. In other words, Jesus, once he has been exalted as befits his position as Son of God, will end at Pentecost the Holy Spirit, who will change the hearts of those who believe in him. "For this reason, Christian tradition has summarized the attitude we should adopt towards the Holy Spirit in just one idea – docility. That means we should be aware of the work of the Holy Spirit all around us, and in our own selves we should recognize the gifts he distributes, the movements and institutions he inspires, the affections and decisions he provokes in our hearts" (St. J. Escriva, Christ is Passing By, 130).

To say that the Holy Spirit will come visibly on the day of Pentecost does not mean that he has not been active before: when the prophets of the Old Testament speak they are inspired by the Holy Spirit (cf. 2 Pet 1:21) and there are countless passages in the New Testament where we are told that he is acting: for example, he overshadows the Blessed Virgin at the Annunciation (cf. Lk 1:35); he moves Zechariah to prophesy the wonders of the Lord (cf. Lk 1:67-79), and Simeon to proclaim that the Saviour of the world has come (cf. Lk 2:25-38).

But, asks St Augustine, "how are the words of the Evangelist to be understood: "The Spirit had not yet been given, since Jesus was not yet glorified', if not in the sense that, after the glorification of Christ, there would certainly be a giving or sending of the Holy Spirit of such a kind as there had never been before?" (De Trinitate, 4, 20). Our Lord was referring, therefore, to the coming of the Holy Spirit after his ascension into heaven, an outpouring which St John sees as symbolically anticipated when Christ's side is pierced by a lance and blood and water flow out (Jn 19:34). The Fathers saw in this the birth of the Church and the sanctifying power of the sacraments, especially those of Baptism and the Eucharist.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

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