May 23, 2021: Pentecost Sunday
Catholic Social Teaching:
Pray that the Holy Spirit guides you in living the precepts of Catholic Social Teaching.:
Come, O Holy Spirit
Come, open us to the wonder, beauty, and dignity of the diversity found in each culture in each face, and in each experience we have of the other among us.
Come fill us with generosity as we are challenged to let go and allow others to share with us the goods and beauty of earth.
Come heal the divisions that keep us from seeing the face of Christ in all men, women, and children.
Come free us to stand with and for those who must leave their own lands in order to find work, security, and welcome in a new land, one that has enough to share.
Come bring us understanding, inspiration, wisdom, and the courage needed to embrace change and stay on the journey.
Come, O Holy Spirit, show us the way. https://socialjusticeresourcecenter.org/prayers/justice/
First Reading: Genesis 11:1-9, Exodus 19:3-8a, Ezekiel 37:1-14 or Joel 3:1-5
Psalm: 104:1-2, 24, 35, 27-28, 29, 30
Second Reading: Romans 8:22-27
Gospel: John 7:37-39
First Reading: Acts 2:1-11
Psalm: 104:1, 24, 29-30, 31-34
Second Reading: 1st Corinthians 12:3b-7, 12-13 or Galatians 5:16-25
Gospel: John 20:19-23 or John 15:26-27;16:12-15
Catechism of the Catholic Church
On the day of Pentecost when the seven weeks of Easter had come to an end, Christ’s Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance. (731) From the Daily Roman Missal, Introduction to Pentecost Sunday Cycle B
Compendium of the Social Doctrine of the Church:
Genesis11:1 Genesis 11:4 and Genesis 11:1-9
Following the destruction wrought by the flood, God’s covenant with Noah (cf. Gen 9:1-17), and in him with all of humanity, shows that God wants to maintain for the human community the blessing of fertility, the task of subduing creation and the absolute dignity and inviolability of human life that had characterized the first creation. This is God’s desire despite the fact that, with sin, the decadence of violence and injustice, which was punished by the flood, had entered creation. The Book of Genesis presents with admiration the diversity of peoples, the result of God’s creative activity (cf. Gen 10:1-32). At the same time, it denounces man’s refusal to accept his condition as creature with the episode of the Tower of Babel (cf. Gen 11,1-9). In the divine plan, all peoples had “one language and the same words” (cf. Gen 11:1), but humanity became divided, turning its back on the Creator (cf. Gen 11:4). (429)
Before being God’s gift to man and a human project in conformity with the divine plan, peace is in the first place a basic attribute of God: “the Lord is peace” (Jdg 6:24). Creation, which is a reflection of the divine glory, aspires to peace. God created all that exists, and all of creation forms a harmonious whole that is good in its every part (cf. Gen 1:4,10,18,21,25,31). Peace is founded on the primary relationship that exists between every human being and God himself, a relationship marked by righteousness (cf. Gen 17:1). Following upon the voluntary act by which man altered the divine order, the world experienced the shedding of blood and division. Violence made its appearance in interpersonal relationships (cf. Gen 4:1-16) and in social relationships (cf. Gen 11:1-9). Peace and violence cannot dwell together, and where there is violence, God cannot be present (cf. 1 Chr 22:8-9). (488)
Genesis 11:4-8 and Acts 2:5-11
Professionals in the field of media are not the only people with ethical duties. Those who make use of the media also have obligations. Media operators who try to meet their responsibilities deserve audiences who are aware of their own responsibilities. The first duty of media users is to be discerning and selective. Parents, families and the Church have precise responsibilities they cannot renounce. For those who work, in various capacities, in the area of social communications, the warning of St. Paul rings out loud and clear: “Therefore, putting away falsehood, let every one speak the truth with his neighbour, for we are members one of another … Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear” (Eph 4:25, 29). Serving the human person through the building up of a human community based on solidarity, justice and love, and spreading the truth about human life and its final fulfilment in God remain at the heart of ethics in the media. In the light of faith, human communication can be seen as a journey from Babel to Pentecost, or rather, as the personal and social commitment to overcome the collapse of communication (cf. Gen 11:4-8), opening people to the gift of tongues (cf. Acts 2:5-11), to communication as restored by the power of the Spirit sent by the Son. (562)
Exodus Chapters 19-24
The gratuitousness of this historically efficacious divine action is constantly accompanied by the commitment to the covenant, proposed by God and accepted by Israel. On Mount Sinai, God’s initiative becomes concrete in the covenant with his people, to whom is given the Decalogue of the commandments revealed by the Lord (cf. Ex 19-24). The “ten commandments” (Ex 34:28; cf. Deut 4:13; 10:4) “express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord’s loving initiative. It is the acknowledgment and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history”.
The Ten Commandments, which constitute an extraordinary path of life and indicate the surest way for living in freedom from slavery to sin, contain a privileged expression of the natural law. They “teach us the true humanity of man. They bring to light the essential duties, and therefore, indirectly, the fundamental rights inherent in the nature of the human person”. They describe universal human morality. In the Gospel, Jesus reminds the rich young man that the Ten Commandments (cf. Mt 19:18) “constitute the indispensable rules of all social life”. (22)
The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.
In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7). (255)
The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of another still deeper relationship between man and God. The Lord has made the human person to be a partner with him in dialogue. Only in dialogue with God does the human being find his truth, from which he draws inspiration and norms to make plans for the future of the world, which is the garden that God has given him to keep and till (cf. Gen 2: 15). Not even sin could remove this duty, although it weighed down this exalted work with pain and suffering (cf. Gen 3:17-19).
Creation is always an object of praise in Israel’s prayer: “O Lord, how manifold are your works! In wisdom have you made them all” (Ps 104:24). Salvation is perceived as a new creation that re-establishes that harmony and potential for growth that sin had compromised: “I create new heavens and a new earth” (Is 65:17) — says the Lord — in which “the wilderness becomes a fruitful field … and righteousness [will] abide in the fruitful field … My people will abide in a peaceful habitation” (Is 32:1518). (452)
John 20:19, 21, 26
The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.
On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)
The documents referred to here constitute the milestones of the path travelled by the Church’s social doctrine from the time of Pope Leo XIII to our own day. This brief summary would become much longer if we considered all the interventions motivated, other than by a specific theme, by “the pastoral concern to present to the entire Christian community and to all men of good will the fundamental principles, universal criteria and guidelines suitable for suggesting basic choices and coherent practice for every concrete situation”.
In the formulation and teaching of this social doctrine, the Church has been, and continues to be, prompted not by theoretical motivation but by pastoral concerns. She is spurred on by the repercussions that social upheavals have on people, on multitudes of men and women, on human dignity itself, in contexts where “man painstakingly searches for a better world, without working with equal zeal for the betterment of his own spirit”. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus’ … [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Jn 14:16,26; 16:13-15), reads events as they unfold in the course of history”. (104)
The love that inspires Jesus’ ministry among men is the love that he has experienced in his intimate union with the Father. The New Testament allows us to enter deeply into the experience, that Jesus himself lives and communicates, the love of God his Father — “Abba” — and, therefore, it permits us to enter into the very heart of divine life. Jesus announces the liberating mercy of God to those whom he meets on his way, beginning with the poor, the marginalized, the sinners. He invites all to follow him because he is the first to obey God’s plan of love, and he does so in a most singular way, as God’s envoy in the world.
Jesus’ self-awareness of being the Son is an expression of this primordial experience. The Son has been given everything, and freely so, by the Father: “All that the Father has is mine” (Jn 16:15). His in turn is the mission of making all men sharers in this gift and in this filial relationship: “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15).
For Jesus, recognizing the Father’s love means modelling his actions on God’s gratuitousness and mercy; it is these that generate new life. It means becoming — by his very existence — the example and pattern of this for his disciples. Jesus’ followers are called to live like him and, after his Passover of death and resurrection, to live also in him and by him, thanks to the superabundant gift of the Holy Spirit, the Consoler, who internalizes Christ’s own style of life in human hearts. (29)
The Lord Jesus is the prototype and foundation of the new humanity. In him, the true “likeness of God” (2 Cor 4:4), man — who is created in the image of God — finds his fulfillment. In the definitive witness of love that God has made manifest in the cross of Christ, all the barriers of enmity have already been torn down (cf. Eph 2:12-18), and for those who live a new life in Christ, racial and cultural differences are no longer causes of division (cf. Rom 10:12; Gal 3:26-28; Col 3:11).
Thanks to the Spirit, the Church is aware of the divine plan of unity that involves the entire human race (cf. Acts 17:26), a plan destined to reunite in the mystery of salvation wrought under the saving Lordship of Christ (cf. Eph 1:8-10) all of created reality, which is fragmented and scattered. From the day of Pentecost, when the Resurrection is announced to diverse peoples, each of whom understand it in their own language (cf. Acts 2:6), the Church fulfills her mission of restoring and bearing witness to the unity lost at Babel. Due to this ecclesial ministry, the human family is called to rediscover its unity and recognize the richness of its differences, in order to attain “full unity in Christ”. (431)
The universality of this hope also includes, besides the men and women of all peoples, heaven and earth: “Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may sprout forth, and let it cause righteousness to spring up also; I the Lord have created it” (Is 45:8). According to the New Testament, all creation, together indeed with all humanity, awaits the Redeemer: subjected to futility, creation reaches out full of hope, with groans and birth pangs, longing to be freed from decay (cf. Rom 8:18-22). (123)
With her social doctrine not only does the Church not stray from her mission but she is rigorously faithful to it. The redemption wrought by Christ and entrusted to the saving mission of the Church is certainly of the supernatural order. This dimension is not a delimitation of salvation but rather an integral expression of it. The supernatural is not to be understood as an entity or a place that begins where the natural ends, but as the raising of the natural to a higher plane. In this way nothing of the created or the human order is foreign to or excluded from the supernatural or theological order of faith and grace, rather it is found within it, taken on and elevated by it. “In Jesus Christ the visible world which God created for man (cf. Gen 1:26-30) — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. Rom 8:19-22) — recovers again its original link with the divine source of Wisdom and Love. Indeed, ‘God so loved the world that he gave his only Son’ (Jn 3:16). As this link was broken in the man Adam, so in the Man Christ it was reforged (cf. Rom 5:12-21). (64)
Human activity aimed at enhancing and transforming the universe can and must unleash the perfections which find their origin and model in the uncreated Word. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. Jn 1:3; 1 Cor 8:6; Col 1:15-17). Created in him and through him, redeemed by him, the universe is not a happenstance conglomeration but a “cosmos”. It falls to man to discover the order within it and to heed this order, bringing it to fulfilment: “In Jesus Christ the visible world which God created for man — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. ibid. 8:19-22) — recovers again its original link with the divine source of Wisdom and Love”. In this way — that is, bringing to light in ever greater measure “the unsearchable riches of Christ” (Eph 3:8), in creation, human work becomes a service raised to the grandeur of God. (262)
Not only is the inner man made whole once more, but his entire nature as a corporeal being is touched by the redeeming power of Christ. The whole of creation participates in the renewal flowing from the Lord’s Paschal Mystery, although it still awaits full liberation from corruption, groaning in travail (cf. Rom 8:19-23), in expectation of giving birth to “a new heaven and a new earth” (Rev 21:1) that are the gift of the end of time, the fulfillment of salvation. In the meantime, nothing stands outside this salvation. Whatever his condition of life may be, the Christian is called to serve Christ, to live according to his Spirit, guided by love, the principle of a new life, that brings the world and man back to their original destiny: “whether … the world or life or death or the present or the future, all are yours; and you are Christ’s, and Christ is God’s” (1 Cor 3:22-23). (455)
In her social doctrine the Church offers above all an integral vision of man and a complete understanding of his personal and social dimensions. Christian anthropology reveals the inviolable dignity of every person and places the realities of work, economics and politics into an original perspective that sheds light on authentic human values while at the same time inspiring and sustaining the task of Christian witness in the varied areas of personal, cultural and social life. Thanks to the “first fruits of the Spirit” (Rom 8:23), Christians become “capable of discharging the new law of love (cf. Rom 8:1-11). Through this Spirit, who is ‘the pledge of our inheritance’ (Eph 1:14), the whole man is renewed from within, even to the achievement of ‘the redemption of the body’ (Rom 8:23)”. In this sense the Church’s social doctrine shows how the moral basis of all social action consists in the human development of the person and identifies the norm for social action corresponding to humanity’s true good and as efforts aimed at creating the conditions that will allow every person to satisfy his integral vocation. (522)
Christian hope lends great energy to commitment in the social field, because it generates confidence in the possibility of building a better world, even if there will never exist “a paradise of earth”. Christians, particularly the laity, are urged to act in such a way that “the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise and thus strong in faith and hope they make the most of the present (cf. Eph 5:16; Col 4:5), and with patience await the glory that is to come (cf. Rom 8:25). Let them not, then, hide this hope in the depths of their hearts, but let them express it by a continual conversion and by wrestling ‘against the world-rulers of this darkness, against the spiritual forces of wickedness’ (Eph 6:12)”. The religious motivation behind such a commitment may not be shared by all, but the moral convictions that arise from it represent a point of encounter between Christians and all people of good will. (579)
With the unceasing amazement of those who have experienced the inexpressible love of God (cf. Rom 8:26), the New Testament grasps, in the light of the full revelation of Trinitarian love offered by the Passover of Jesus Christ, the ultimate meaning of the Incarnation of the Son and his mission among men and women. Saint Paul writes: “If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?” (Rom 8:31-32). Similar language is used also by Saint John: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:10). (30)
1st Corinthians 12:13
Among the virtues in their entirety, and in particular between virtues, social values and love, there exists a deep bond that must be ever more fully recognized. Love, often restricted to relationships of physical closeness or limited to merely subjective aspects of action on behalf of others, must be reconsidered in its authentic value as the highest and universal criterion of the whole of social ethics. Among all paths, even those sought and taken in order to respond to the ever new forms of current social questions, the “more excellent way” (cf. 1 Cor 12:31) is that marked out by love. (204)
For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
As in Babel and today, striving for bigger and better renders the world into a spiral of disunity. The demise of communication between paradigms for growth, progress and sustainability. Silos develop and technocratic language dialects isolate people from one another. And seeking bigger and better prioritizes human technology over following Divine design because it is so obvious to God in the priority to create monstrosities of factors of production people have dismissed pondering their place and participation in creation. The failure to acknowledge all the earth is God’s and humanity reigns as stewards not owners. The need for people to relinquish control and relish harmony as participants in the interconnectedness of all creation. For the Lord sent out His Spirit to create and continually renew the face of the earth, as humanity participates with endurance. For living in the vestiges of creation takes time to listen, understand and creatively enter the set. The place where life is lived seeking to fulfill God’s will, not personal priorities and preferences. A process infused by the Holy Spirit to dispense people in time and place to use their imparted gifts in meaningful ways, respecting all. A Spirit that will rest and remain, with all receptive to the Spirit’s nuances. Different gifts as diverse as humanity, but all imparted by the same, unlimited, unquenchable Holy Spirit. A place where unity reigns when people realize they are given gifts individually to be used collectively. The dismissal of individualism prioritized to see that achieving God’s will be done requires multiple gifts, used by individual people coming together for the good of all and all creation in the bond of peace. A peace Jesus gives and invites us into that way of living as He sends us forth to follow where the Spirit leads.
Individual Reflection: Psalm 104:1, 24, 29-30, 31, 34
Write a prayer celebrating creation for the Global Catholic Climate Movement Prayer Book:
Family Reflection: John 20:19-23
May 31st is the Feast of the Visitation. Discuss how the family shares the presence of Jesus in the world. How can you journey in ways besides being physically present to others?
Prayer: Monday after Pentecost is the oblatory memorial of Mary, Mother of the Church
Prayer to Mary, Mother of the Church and Mother of our Faith
Mother, help our faith!
Open our ears to hear God’s word and to recognize his voice and call.
Awaken in us a desire to follow in his footsteps, to go forth from our own land and to receive his promise.
Help us to be touched by his love, that we may touch him in faith.
Help us to entrust ourselves fully to him and to believe in his love, especially at times of trial, beneath the shadow of the cross, when our faith is called to mature.
Sow in our faith the joy of the Risen One.
Remind us that those who believe are never alone.
Teach us to see all things with the eyes of Jesus, that he may be light for our path. And may this light of faith always increase in us, until the dawn of that undying day which is Christ himself, your Son, our Lord!
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 22, 2021 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.