Introduction
The Greek word Pentecost means “fiftieth day.” Fifty days after Easter Sunday, we celebrate the coming of the Holy Spirit upon the apostles and their followers, and the beginning of their earthly ministry to make disciples of all nations.
The descent of the Holy Spirit ushered in a new era for the people of God; as such, Pentecost also celebrates the birth of our Church. From that point on, the apostles carried the message of Christ to the whole world.
In addition to honoring the coming of the Holy Spirit, Pentecost is the festival celebration of our New Covenant with God; it’s also the last Sunday of Easter.
1st Reading – Acts 2:1-11
When the time for Pentecost was fulfilled,
they were all in one place together.
And suddenly there came from the sky
a noise like a strong driving wind,
and it filled the entire house in which they were.
Then there appeared to them tongues as of fire,
which parted and came to rest on each one of them.
And they were all filled with the Holy Spirit
and began to speak in different tongues,
as the Spirit enabled them to proclaim.
Now there were devout Jews from every nation under heaven
staying in Jerusalem.
At this sound, they gathered in a large crowd,
but they were confused
because each one heard them speaking in his own language.
They were astounded, and in amazement they asked,
“Are not all these people who are speaking Galileans?
Then how does each of us hear them in his native language?
We are Parthians, Medes, and Elamites,
inhabitants of Mesopotamia, Judea and Cappadocia,
Pontus and Asia, Phrygia and Pamphylia,
Egypt and the districts of Libya near Cyrene,
as well as travelers from Rome,
both Jews and converts to Judaism, Cretans and Arabs,
yet we hear them speaking in our own tongues
of the mighty acts of God.”
Today’s first reading is the well-known Pentecostal narrative. The setting is Jerusalem, fifty days after Christ’s resurrection and ten days after his ascension.
Pentecost was a Jewish feast before it was a Christian feast. In fact, Pentecost is one of the three Jewish pilgrimage festivals (Shalosh Regalim). Originally an agricultural feast marking the end of the grain harvest, it was also called the Feast of Weeks because it was celebrated seven weeks, or fifty days, after the feast of Unleavened Bread (aka Passover).
Just as the Jewish feast of Passover is reinterpreted in Jesus’ institution of the Eucharist, so Pentecost is reinterpreted in God’s gift of the Spirit to the Church.
When the time for Pentecost was fulfilled, they were all in one place together.
This is an expression used to describe the end of a time of waiting. Luke is setting the stage for a momentous event.
In Galilee just before he ascended, Jesus told the disciples, “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:4-5).
Following this instruction, the disciples returned to the Upper Room in Jerusalem.
And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.
The sudden sound signifies a divine intervention. The description of a “mighty wind” is often associated with the presence and power of the Holy Spirit in biblical texts (e.g., Genesis 1:2; Ezekiel 37:9).
Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.
Fire is another symbol of divine presence (e.g., Exodus 3:2; Matthew 3:11). The “tongues as of fire” represent the Holy Spirit’s power and purity. The fact that the fire “rested on each one” indicates that this experience was personal and individual.
That being said, the text does not specify exactly who was in the room. In Acts 1:15, Luke described one hundred twenty who had gathered, but in Acts 2:14, only the twelve apostles are mentioned. The original Greek does not use gender-specific language, so we cannot say that it was a gathering of men only; in fact, the later reference to the Joel passage in Acts 2:17-18 suggests it was not.
And they were all filled with the Holy Spirit
Recall the words of John the Baptist in Luke 3:16: “I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.”
Many see the tongues of fire and the infusion of the Holy Spirit at Pentecost as the fulfillment of John’s words.
and began to speak in different tongues, as the Spirit enabled them to proclaim.
Being filled with the Holy Spirit enabled the disciples to speak in other languages.
The same Greek word (glōssa) is used for the tongues of fire that appeared above each one and for the foreign tongues that were subsequently spoken.
Now there were devout Jews from every nation under heaven staying in Jerusalem.
The pilgrimage festival of Pentecost attracted Jews from all over the Roman Empire. All Jewish males over the age of twelve were expected to celebrate the three pilgrimage festivals in Jerusalem if at all possible.
At this sound, they gathered in a large crowd,
The loud noise of wind mentioned earlier draws a crowd.
but they were confused because each one heard them speaking in his own language.
The root of the word translated as “confused” is the same as the word used to describe the effect of the tower of Babel (Genesis 11:1-9), leading some commentators to believe that this demonstrates the reversal of the confusion of tongues after the attempt to construct the tower.
This interpretation suggests that the human race has been reunited and all are now gathered into the reign of God.
They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his own native language?
Note the change in attitude of the crowd: from confused, to astounded, to amazed. They knew those speaking were Galileans, presumably because of some feature of their speech. Galileans were generally perceived as uneducated and unlikely to know multiple languages.
Their amazement at each being able to understand the message in their own dialect underscores the supernatural nature of the event.
We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene,
A more or less geographical sweep from east to west, which gives the impression of universality.
as well as travelers from Rome,
Breaking with the geographical sweep, Luke also includes the center of the Roman empire.
both Jews and converts to Judaism, Cretans and Arabs,
As a conclusion to the list, western-most and eastern-most.
yet we hear them speaking in our own tongues of the mighty acts of God.”
Earlier in Acts, when describing the ascension, Jesus told the apostles, “You will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:8).
Because of the Spirit’s power, the gospel will be heard in every nation.
Thus was the Church born.
2nd Reading – 1 Corinthians 12:3b-7, 12-13
Brothers and sisters:
No one can say, “Jesus is Lord,” except by the Holy Spirit.
There are different kinds of spiritual gifts but the same Spirit;
there are different forms of service but the same Lord;
there are different workings but the same God
who produces all of them in everyone.
To each individual the manifestation of the Spirit
is given for some benefit.
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Today’s second reading emphasizes the unity and diversity of spiritual gifts within the body of Christ.
Brothers and sisters: No one can say, “Jesus is Lord,” except by the Holy Spirit.
Though commonplace today, the acclamation “Jesus is Lord” was a profoundly bold and subversive statement in the time of Paul, for several reasons.
- “Lord” (kýrios) was the official title of the Roman emperor. Declaring “Jesus is Lord” was a direct challenge to the political authority of Rome, which demanded allegiance to the emperor as the supreme ruler and often as a deity. By proclaiming Jesus as Lord, early Christians were asserting a higher allegiance to Jesus over the emperor, which could be seen as an act of political defiance and was potentially punishable by death.
- From a Jewish perspective, we must remember that the word “Lord” is also used in the Septuagint (the Greek version of the Old Testament) as a substitute for God’s personal name. By applying the term “Lord” to Jesus, early Christians were equating Jesus with Yahweh, the God of Israel. This was a radical theological assertion that Jesus, a man who had been crucified, was not only the Messiah but also divine. This declaration would have been considered blasphemous by many Jews who did not accept Jesus as the Messiah, further intensifying the boldness of the claim.
- The statement specifically uses the name of the man (Jesus), not his religious title (Christ). The emphasis on Jesus’ human name highlights the radical belief that the historical figure, Jesus of Nazareth, who lived, died, and was resurrected, is both Lord and God — placing a man on the same level as the God of ancient Israel.
No one would make such a bold claim were it not for the promptings of the Holy Spirit.
There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone.
In sketching the diversity within the Christian community, Paul uses two triads: gifts / service / workings, and Spirit / Lord / God. Although the latter triad suggests a link between each function and one of the divine persons, it is clear from the next verse that all are manifestations of the Spirit.
The Corinthians seemed to be concerned about which gift of the Holy Spirit was greatest, out of concern about their own image and status. TIn this response, Paul undermines any spiritual elitism by emphasizing that all gifts have the same origin and therefore the same value. In verse 13, he will remind them that they all made the same baptismal confession.
To each individual the manifestation of the Spirit is given for some benefit.
The New International Version has “the common good” instead of “some benefit.”
Spiritual gifts are not given just to the individual but to the community. Individuals are to use their gifts for the good of Christ’s body, the Church.
As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.
Here we see Paul’s famous analogy of the human body, which he uses to explain the unity and diversity within the church. Just as a single body has many parts that work together, so too the body of Christ (the Church) is composed of many members with different functions.
All parts work for the good of the whole, and each part is dependent upon the others.
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons,
Through baptism the unifying force of the Holy Spirit breaks down social and ethnic barriers.
Regardless of religious (Jew or Greek) or social (slave or free) background, all believers are united into one body through the Spirit.
and we were all given to drink of one Spirit.
No one member of the body is either superior or inferior to any other; all are partakers of the same graces of the same Spirit.
Last Sunday we heard Jesus pray fervently for the unity of his body, the Church. Now we understand that all those who are baptized into Christ are baptized into one body, and that the Spirit is our source of unity.
Alternative 2nd Reading – Galatians 5:16-25
Brothers and sisters, live by the Spirit
and you will certainly not gratify the desire of the flesh.
For the flesh has desires against the Spirit,
and the Spirit against the flesh;
these are opposed to each other,
so that you may not do what you want.
But if you are guided by the Spirit, you are not under the law.
Now the works of the flesh are obvious:
immorality, impurity, lust, idolatry,
sorcery, hatreds, rivalry, jealousy,
outbursts of fury, acts of selfishness,
dissensions, factions, occasions of envy,
drinking bouts, orgies, and the like.
I warn you, as I warned you before,
that those who do such things will not inherit the kingdom of God.
In contrast, the fruit of the Spirit is love, joy, peace,
patience, kindness, generosity,
faithfulness, gentleness, self-control.
Against such there is no law.
Now those who belong to Christ Jesus have crucified their flesh
with its passions and desires.
If we live in the Spirit, let us also follow the Spirit.
In this alternative second reading, Paul contrasts living by the Spirit with gratifying the desires of the flesh, urging believers to follow the Spirit’s guidance and make proper use of our Christian freedom.
Brothers and sisters, live by the Spirit
Although the verb is translated as “live,” the verb peripateō literally means “walk,” suggesting a path or a way (see Proverbs 4:11 and Mark 1:3).
Figuratively, peripateō refers to one’s conduct or way of life.
and you will certainly not gratify the desire of the flesh.
In the New Testament, the Greek word sárx (“flesh”) carries many rich connotations. While it can refer to the physical body in a literal sense, Paul frequently uses sárx figuratively to denote the weakness and moral frailty associated with human nature.
For the flesh has desires against the Spirit, and the Spirit against the flesh;
Like sárx, pneúma has both literal and figurative meanings that are essential for understanding Paul’s theology. The literal translation is “breath” or “wind”, referring to the vital breath or air that sustains life. Figuratively and theologically, pneúma refers to the Holy Spirit, the third person of the Trinity, and the spiritual aspect of human beings.
these are opposed to each other, so that you may not do what you want.
In the wisdom tradition there are only two ways of living, the right way and the wrong way. There is no middle ground; one must make a fundamental choice.
In many ways, this exhortation from Paul echoes this way of thinking: Christians must decide between following the desires of the flesh and following those of the Spirit.
Paul describes the inherent conflict between these ways of life. The ongoing battle between the flesh (our sinful nature) and the Spirit means that Christians cannot simply follow their own desires if they are to live according to the Spirit.
Because this battle occurs within our very selves, we constantly experience the conflict of their opposition and often do not act in ways that we intend (see Romans 7:15-20).
“The body… is not an agent but is acted upon. For desire is not of the body but of the soul. … How then does Paul say ‘the flesh has desires against the Spirit’? By ‘flesh’ he means not the physical body but the evil choice. … What then? Ought one to suppress the flesh? Was not the one who said this himself clothed with the flesh? … By ‘flesh’ here he means earthly thoughts that are apathetic and heedless. This is not a condemnation of the body but a reproach of the apathetic soul. For the flesh is an instrument, and no one repudiates and hates the instrument as such, but only the one who handles the instrument badly” [Saint John Chrysostom (between 393-397 AD), Commentary on the Epistle To The Galatians, 5,17]
But if you are guided by the Spirit, you are not under the law.
Paul proclaims that being led by the Spirit frees believers from the strictures of the Mosaic Law, allowing them to live under the guide of the Holy Spirit rather than by strict adherence to the old covenant law.
It is important to note that Paul is not criticizing the law but identifying its function. The law is a reliable guide for those who have no other guide. Before the coming of Jesus, it performed its function well, but now those who are guided by the Spirit have no need of the law’s directions.
Freedom from the law is not a license to indulge in sinful behavior but an empowerment to serve others in love.
Now the works of the flesh are obvious: immorality, impurity, lust, idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions, occasions of envy, drinking bouts, orgies, and the like.
Paul catalogs the vices that are produced by “life of the flesh.”
“It is said that someone lives according to the flesh when he lives for himself. Therefore, in this case, by ‘flesh’ is meant the whole person. For everything which stems from a disordered love of oneself is called work of the flesh” (Saint Augustine, The City of God, 14,2).
I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
Those who disregard the way of the Spirit and obstinately persist in the way of the flesh forfeit their right to inherit the kingdom of God.
In contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control. Against such there is no law.
In contrast to the acts of the flesh, Paul lists the qualities and virtues produced in believers who live by the Spirit. These virtues fulfill the law and are universally commendable.
Now those who belong to Christ Jesus have crucified their flesh with its passions and desires. If we live in the Spirit, let us also follow the Spirit.
The reading ends with a play on meanings. Just as Jesus’ flesh (literally, his physical body) was crucified, so those who belong to Christ crucify their flesh (figuratively, their human weakness). Doing this signifies a decisive break from their former way of life.
When someone allows the Holy Spirit to govern their life, it becomes a life that is no longer simply human but divine. By living in accordance with the Spirit, believers fulfill their true calling and experience the freedom and fulfillment that comes from a life aligned with God’s will.
Gospel – John 20:19-23
On the evening of that first day of the week,
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, “Peace be with you.”
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, “Peace be with you.
As the Father has sent me, so I send you.”
And when he had said this, he breathed on them and said to them,
“Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”
Today’s gospel reading is Jesus’ first appearance to the apostles after his resurrection. Each of the details Saint John provides is laden with theological meaning.
(If this passage seems familiar, it’s part of the gospel reading for the Second Sunday of Easter every year.)
On the evening of that first day of the week,
The evening of the day of the resurrection.
when the doors were locked, where the disciples were, for fear of the Jews,
After what happened to Jesus, it’s understandable that the disciples would consider themselves in real danger.
However, Jesus has already appeared earlier in the day to Mary Magdalene (John 20:11-17). Despite Mary’s report to the other disciples about her experience (John 20:18), they are living in fear behind locked doors — underscoring their very human tendency towards skepticism and doubt.
It also reflects a broader need for a personal experience on the journey of faith.
Jesus came and stood in their midst
Jesus’ sudden appearance despite the locked doors signifies his divine power and authority over physical limitations.
and said to them, “Peace be with you.”
“Shalom.” In John’s gospel, Jesus’ first word to the disciples after his resurrection is a wish of peace. While it was a common greeting of the time, it is also a prayer for the eschatological blessings of health, prosperity, and all good things.
This gentle greeting must have been a great relief to the apostles, who were likely feeling deep fear and shame over abandoning Jesus during his passion. It also foreshadows the peace that Christ’s resurrection brings to humanity.
When he had said this, he showed them his hands and his side.
Revealing the wounds from his crucifixion serves a dual purpose: it confirms his identity as the crucified and risen Lord, and it provides proof of his physical resurrection, countering any claims of him being merely a ghost or a figment of their imagination. His tortured body is truly present.
There is no longer any doubt that this is the same Jesus whom they had known and loved.
The disciples rejoiced when they saw the Lord.
The disciples recognize him immediately and rejoice. All was not lost after all; their leader had returned.
Their elation is a fulfillment of a promise Jesus made at the Last Supper: “So you are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you” (John 16:22).
Jesus said to them again, “Peace be with you.
Once again, shalom. Jesus reassures his disciples through the repetition of his message of peace.
This is also a promised gift. At the Last Supper, Jesus said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. You heard me tell you, ‘I am going away and I will come back to you’” (John 14:27-28).
Now Jesus has come back to them, just as he promised, and he offers them peace.
As the Father has sent me, so I send you.”
This commissioning marks the beginning of the disciples’ apostolic mission, foundational for the Church’s understanding of apostolic succession and the role of the apostles as the first bishops. (The word apostle means “one who is sent.”)
What did [Christ] wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. “As the Father hath sent me, I also send you” (John 20:21). “As thou hast sent Me into the world I also have sent them into the world” (John 17:18). [Pope Leo XIII, Satis Cognitum]
And when he had said this, he breathed on them
John’s gospel makes many allusions to the Book of Genesis. Here, Jesus’ breathing on the disciples echoes the creation account, where God breathes life into humanity (Genesis 2:7).
Just as God created the material world, Jesus is breathing life into his creation, the Church — a creative/re-creative act consistent with the Easter themes of new birth and a new life in Christ.
and said to them, “Receive the Holy Spirit.
Note the trinitarian nature of this event: the commission is from God, given by Jesus, and endowed with the Holy Spirit.
Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
The Church has always understood that Jesus here vested the apostles with the authority to forgive sins, which is handed down through apostolic succession to the priests. Thus Christ instituted the sacrament of Penance, which is part of the Church’s ministry of reconciliation and essential for spiritual healing and communion with God.
“The Lord then especially instituted the sacrament of penance, when, being raised from the dead, he breathed upon his disciples, saying: ‘Receive the Holy Spirit …’. The consensus of all the [Church] Fathers has always acknowledged that by this action so sublime and words so clear, the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for reconciling the faithful who have fallen after Baptism.” (Council of Trent, De Paenitentia, Chapter 1)
With this bestowal of the Spirit, the disciples are endowed with the authority and power to carry on Jesus’ mission on earth.
Alternative Gospel Reading – John 15:26-27; 16:12-15
Jesus said to his disciples:
“When the Advocate comes whom I will send you from the Father,
the Spirit of truth that proceeds from the Father,
he will testify to me.
And you also testify,
because you have been with me from the beginning.
“I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth,
he will guide you to all truth.
He will not speak on his own,
but he will speak what he hears,
and will declare to you the things that are coming.
He will glorify me,
because he will take from what is mine and declare it to you.
Everything that the Father has is mine;
for this reason I told you that he will take from what is mine
and declare it to you.”
In this gospel reading, Jesus explains two important points: the relationships between himself, the Spirit, and the Father; and the role played by the Advocate in the search for the truth.
Jesus said to his disciples: “When the Advocate comes
It’s only in John’s gospel that the Holy Spirit is called the Advocate (Paraklētos). Although the title comes from the Greek word for comfort (paráklēsis), the meaning here is “helper” or “advocate.”
whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.
The beginnings, and only the beginnings, of a trinitarian understanding of God are discernible in this passage.
Note that this verse twice states that the Advocate proceeds from the Father, explicitly identifying the Father as the divine fountainhead within the Trinity.
The relationship between the Advocate and Jesus is quite different. Although the Father is the source from whom the Advocate proceeds, it is Jesus who does the sending. Upon being sent, the Advocate will then bear witness to Jesus.
And you also testify, because you have been with me from the beginning.
Along with the Holy Spirit, the the disciples will be continuing witnesses of Christ.
They can be considered reliable witnesses because they were with Jesus from the beginning of his ministry. The Advocate proceeds from the Father, and for this reason can also be considered reliable. The emphasis on trustworthy witnesses indicates how important the notion of solidly established truth is in this reading.
To what do the Advocate and the disciples bear witness? Most likely to the claims that Jesus made about himself and about the things to come.
“I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth.
It seems that the disciples have failed to comprehend much of what Jesus has revealed to them. In addition to this, there is much more that he would reveal, but they are not yet ready for it. It will be the role of the Spirit of Truth to glorify Jesus and to lead the disciples to ever deeper understanding of Jesus’ revelation.
He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.
The Spirit will not proclaim new or obscure truths but rather the meaning of the life and teaching of Jesus. Like Jesus, the Spirit will do the will of the Father.
He will glorify me, because he will take from what is mine and declare it to you.
The role of the Advocate in the search for the truth is threefold: to bear witness, to glorify, and to instruct.
Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.
The basic outlines of trinitarian theology have been drawn: the Father is the divine source, the Son shares in what the Father has, and the Spirit reveals the mysteries of the Father and the Son.
Connections and Themes
Pentecost. The Christian community has been living in a peculiar “in-between” time since the ascension of the Lord. Today it celebrates the dramatic inbreaking of the time of fulfillment. The feast celebrates the fullness of the Spirit and the great gathering together of nations. The feast also brings the Easter season to its conclusion. Like the finale of a majestic symphony, the readings for today recapitulate many of the themes that appeared throughout the Easter season: christology, trinitarian theology, reign of God, repentance, salvation, mission, universality. All are brought together as we are brought together into the body of Christ.
In the fullness of the Spirit. At last the plan of salvation has been brought to conclusion. The risen Lord has been exalted to his rightful place next to God, and he has sent his Spirit to fill the earth with God’s power. The world is charged with divine energy: tongues are loosed, and speech overflows its linguistic constraints; charismatic gifts flood the valleys of human habitation; barred doors are burst open, and frightened hearts are calmed. The Spirit of the Lord fills the whole world.
The great gathering. Once again we gather together for one reason, only to discover God has gathered us for another. Strangers assemble to fulfill personal obligations, and they experience a phenomenon that bonds them together for life. Individual religious devotion is swept up into communal divine revelation. Through the Spirit of God we are reconciled to one another, and then together we spend ourselves for the common good. Through the Spirit of God the world is renewed, the community is revitalized, and we come to know the mysterious yet all-pervasive peace of Christ.
If this has all really happened, why does our world look the same? Why is there so much religious and ethnic rivalry? Why do we continue to make distinctions between Jew and Gentile, slave and free, woman and man — distinctions that favor one at the expense of another? Why is there to little peace, or comfort, or solace? Why do we refuse to forgive or to be reconciled? Is Pentecost merely a feast we celebrate in red vestments? Has the face of the earth really been renewed?
The answer is yes! Resoundingly, yes! The Spirit has been poured forth and works wonders wherever human hearts are open to its promptings. The earth is renewed each time rivalries are resolved; distinctions are recognized as merely expressions of diversity; peace is restored; comfort and solace are offered; forgiveness is granted. We are immersed in the vigor of the Spirit of God; all we have to do is open ourselves to it and the reign of God will be born in our midst.
Sunday Readings 