The Advent of the Paraclete!

(Homily for 6th Sunday of Easter Year C)

          As evident in the liturgical readings of the Sundays of this season, latently the predominat theme is the relation between Easter and the Trinity. And particularly today, it does appear that Jesus is gradaully giving and introducing the Holy Spirit into the scene. As Jesus prepares to leave the scene, He prepares the minds of his disciples for the advent of the Paraclete. This indeed, is one of the greatest promises in the New Testament: The promise of The Paraclete! It is therefore, plausible we begin to have gradually a shift of theme, or rather an incorporation of theme: The Risen Lord and the Promised Paraclete. The mention or this particular attention to the Holy Spirit anticipates the imminent solemnity of the Pentecost, this serves as an advent, a time of expectation and preparation for the coming of the Holy Spirit. The Gospel presents Jesus who promises the Holy Spirit, “the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you”. In the first reading, as part of the apostolic letter we see how the Holy Spirit intervened in the life of the early Church “It has been decided by the Holy Spirit and ourselves” (v.28a). On the other hand, the second reading tells us about the completion of the work of the Holy Spirit in the Church, it presented the image and figure of the earthly Church, in her journey towards eternity, it does not have a temple because The Lord God and the Lamb are the temple. On the other hand, the Liturgy of the Word today presents in the first and in the second readings two images of the Church. The first reading presents the Church in her temporal phase, as a pilgrim on earth, at the very beginning of the church; the second presents a profound theological vision of the Church, both in her earthly and celestial phases, as an eschatological reality.

          The Gospel passage (Jn. 14:23-29) presents a foretaste of the heavenly Jerusalem by the pilgrim Church. Meanwhile, in the space that exists between the “Already” and “Not yet” of God’s kingdom, the suggestive elements emanating from the Gospel are: To love Jesus, to observe his Word and to be disposed for the guidance of the Holy Spirit. More than that, we can grasp from the words of Jesus, three magnificent promises that evidently do not concern only the apostles, but each and every one of us: ●To whoever that loves and put into practice his Word, Jesus promises the love of the Father and the indwelling of the Father and Son. ●The second, is the promise of the Holy Spirit: “The Paraclete, the Holy Spirit, whom the Father will send in my name”. ●The third, is the gift of peace “I give you my peace”, a peace that is not based on the absence of Cross and suffering, but on the certainty of his victory.

          First, Jesus says “If a man loves me, he will keep my words, and my Father will love him, and we will come to him and make our home with him”. , let us have a closer and a more detailed look at the words of Jesus: “if you love me, you will keep my Word”. Indeed, Jesus did not say “keep my commandments”, because morality does not occupy the first place in the Gospel, but faith, and faith as a love relationship between God and man, it is an experience of love, a love story with God if you like, and it is a childlike abandonment in the arms of the Father. Jesus succinctly posited that if anyone loves him, he will observe his Word, love for Him is expressed through a concrete effort to put his word into practice. He further expressed that “the word which you hear is not mine but the Father’s who sent me” (v.24b). And the Scripture made us to comprehend that his Word is life. “The words I have spoken to you are spirit and life” (Jn.6:63). If his Word is life, therefore to observe his Word means to live his Word. If we abide by his word and love him, we will have life in abundance (cf. Jn. 10:10). So, let us not reduce the word to mere commandment, his Word is more than commandments. His Word is powerful and the author of the Letter to the Hebrews captured it vividly: “The word of God is alive and active…” (Heb. 4:12). And because of its existence and activeness, “it is working in you who have believed” (1Th. 2:13), his word creates, generates and nourishes. His is a word of love.         Jesus draws a yellow line between observance of law, and adherence to His Word. One can be a good observer of the law, but he does not live the Word. To observe and live his Word means to surrender oneself and to be disposed for his prevenient love.

          Be that as it may, the first promise will be fulfilled in the life of a Christian, for if you observe his Word, the Father will love you and we will come to you and make our dwelling with you. Here, we become God’s dwelling place, and where God dwells is heaven. In this passage, we see the “Trinitarian pericoresi” of love, engulfed the human person. A Christian who loves Him and observes His Word is incorporated into the Trinitarian love. Going back to the second reading, there was no specific place for temple in the Holy City, rather the whole city is God’s temple, but in the novelty of the gospel, now it is no longer the whole city that is God’s temple, every Christian (who loves Him and observes His Word) has become a temple of God, in a communion of love. This indeed, is an anticipation of heaven. Therein, the divine process of coming close to man that began with the incarnation, reaches its extreme consequences.

          Second, Jesus promises the Holy Spirit to his disciples to assure them of his permanent presence in their midst in another way. The Holy Spirit, the Advocate whom the Father will send in my name will teach and remind you everything. In the two verbs, “to teach” and “to remind” the work and mission of the Advocate is condensed. The Advocate will continue to teach us. He will remind us all that Jesus taught us, that is, he will help us to bring to heart, to appropriate and treasure all the words of Jesus. There is need to be reminded of all that He has said, because His word is life. Little wonder, St. Paul posited that, “God has sent into our hearts the Spirit of his Son” (Gal. 4:6). The work of the Paraclete is the continuation of the work of Jesus, “to teach” and “to remind” (v.26). For “all he reveals to you will be taken from what is mine” (Jn. 16:14).

          Moreover, by introducing the Holy Spirit, Jesus begins to withdraw himself according to the flesh, in order to remain with his disciples according to the Spirit. Jesus says: “I go away, and I will come to you”, again he says “It is for your sake that I am going, because unless I go, the Paraclete will not come to you, but if I go, I will send him to you” (Jn. 16:7). He says “If you loved me, you would have rejoiced, because I go to the Father”. In his discourse, sometimes Jesus mentions the Holy Spirit while referring to the Father, and some other times while referring to his disciples: “I shall ask the Father, and he will give you another Paraclete” (Jn. 14:16); “When the Paraclete comes whom I shall send to you from the Father” (Jn. 15:26). The Holy Spirit is therefore contemplated here in the intimate life of the Holy Trinity, as the One who proceeds from the Father and the Son. Not only that He is our great Advocate, he not only teaches and reminds, but he prays on our behalf: “the spirit comes to help in our weakness, for when we do not know how to pray properly, he intercedes for us with sighs too deep for words” (Rm. 8:26). And again, the same Spirit bears witness to our divine identity, as God’s children, “The Spirit himself joins our spirit to bear witness that we are children of God” (Rm. 8:16), he confirms our filial identity.

          Third, He promises them equally the gift of peace, a peace that is linked with his presence. In Jesus’ farewell speech He assures his disciples the gift of peace, a peace not devoid of sufferings, but peace that comes from the certainty of his victory, a certainty that is founded on Christ as a conqueror: “In the world you will have hardship, but be courageous: I have conquered the world” (Jn.16:33). In a similar way, my dear friends in Christ, even at this present time we might be facing many challenges, trials and tribulations, let us hold firm to the promises of Christ. He will restore peace in every human unpleasant situation. He is our Peace and the Lamb that will enlighten every dark tunnel of human existential experience with his lamp.

          The first reading (At. 15, 1-2.22-29) addresses the question of pagan converts, if in order to be saved in Christ they will have to first pass through Judaism and be subjugated to the prescriptions of the Law of Moses? Or Christ surpasses the old law? This was a hard nut to crack for the nascent Church. There were divided opinions, while some Jewish converts were insisting on the necessity to maintain the Law of Moses and to pass through Judaism, Paul and Barnabas instead were opposing vehemently to their opinion. But this episode leaves for us an eloquent example to follow in moments of tension or discord, to confront such situations through community dialogue and fraternal confrontation. However, also being disposed as a community to listen to the promptings of the Holy Spirit (little wonder they said “we and the Holy Spirit have decided”). The Holy Spirit guides the Church in her maximum decisions and helps her to remain united, in the context of this passage; it was about the Council of Jerusalem, in which the rules for the peaceful co-existence of Pagans and Jews were stipulated. When the early Christian community was confronted with this tension, they sort the help of the Apostles (authority) and that gave rise to the first ecumenical council of Jerusalem, in our own local ecclesial communities in time of tension and discord where do we go? Who do we consult? Do we dispose ourselves to the Holy Spirit?

          The second reading (Rev. 21, 10-14.22-23) describes the heavenly Jerusalem, the Church in her eschatological state, as a city shinning with God’s glory. It has twelve doors that represent the twelve tribes of Israel, with twelve basements, which means is founded on the twelve apostles. The more striking fact is that the heavenly Jerusalem has no temple, the city itself is a temple, holy dwelling of God (v.22). It has neither need of light from the sun nor from the moon, because God himself illumines the city with the splendor of His glory, and above all, “the Lamb was the light” (v.23). Indeed, this vision of the Apocalypse is a message of consolation sent to the pilgrim Church that was already passing through trials, which has to persevere in her fidelity to Christ. It is a message of consolation to all Christians of every time that no matter what they may pass through, the Lamb will be their light. Christ will continue to be light to the dark tunnel of our human existence.

     As we continue to sojourn on our earthly pilgrimage towards our Promised Land in heaven, we pray that the Paraclete may continue to bring to the inner recesses of our heart and being the words of Jesus. And may the Lamb continue to be our lamp!

(Fr. Vitus M.C. Unegbu, SC)