John 15:26-27, 16:4b-15
As with almost any text in John, the Gospel text for Pentecost (John 15:26-27, 16:4b-15) is evocative, fascinating, and confusing by turns.
Don’t expect me to clear it all up and tie it with a bow for you. These Monday Meditations are just my journey into next Sunday’s Gospel. I hope you’ll come with me even it the road goes into the woods.
Evocative
Under the heading “evocative” come Jesus’ statements about the origin of the Spirit.
The Spirit “comes from the Father” but is “sent” by the Son. An important point of classic (especially Eastern) Trinitarian theology lies here.
- This passage agrees with the East, and the original text of the Nicene Creed, where the Spirit where the Spirit “proceeds from the Father.”
- This contrasts with the Western editing of the Creed to say the Spirit proceeds from the Father “and the Son.”
Ecumenism still hasn’t overcome that thousand-year-old foundational difference between the Catholic and Orthodox understanding of God — though it isn’t what speaks to me in the text today.
Fascinating
“Fascinating” is my heading for the work of the Holy Spirit here, our “Advocate” who is named in particular the “Spirit of Truth.” This distinctive name seems to indicate Jesus’ understanding of one of the main things the Spirit will do after his ascension.
He has not taught everything that is to be taught. In his absence the Disciples are not left to their own reasoning prowess. Instead God the Holy Spirit will be with them to guide them “into all truth.” This is part and parcel of the work of the Spirit “testifying” to what Jesus has said; taking what belongs to Jesus and declaring it to the disciples.
Jesus said this would actually be better for the disciples, but I’m hard pressed to think they believed him.
But I need the Spirit do do this good work — and clearly the Church as a whole needs it.
It is genuinely difficult to know and hold to the truth in this world. Christians are often at odds with each other on any topic that incites passion.
It is easy to look at the views of large groups of Christians, contrasting them to issues written deeply widely into every part of Holy Scripture, and suspect that these Christians have actually sold their souls.
Better to focus on my own need to stay close to Jesus, to abide in him like a branch in a vine as John 15 earlier emphasized. Then, so close that his life flows in me, I can trust that the Spirit will indeed guide me to truth — even if it comes at the end of a long circuitous path of confusion.
Confusing
And the “confusing” parts?
First, of course, is why the lectionary omits a crucial piece of the middle of the text. (The reason is probably obvious once you read it, but I wish they wouldn’t trim out bits of the Scriptures.)
To my mind the more important bits of confusion are found in Jesus’ reasons for the Spirit’s work of “convicting” or “reproving” the world of sin, righteousness, and coming judgment.
Don’t get me wrong: it seems eminently clear that without the Spirit’s guidance, we will mistake sin for righteousness, and vice versa, on a regular basis. And we’ll completely displace concern with judgment to come with our own deeply held prejudices that those who disagree with us will fall under that judgment.
Whether on the left or the right, we readily take our sense of sin, of righteousness, and of judgement from the culture, or our own subculture. How desperately we need the Spirit’s conviction and reproof as Jesus promised.
But Jesus’ reasons for these things?
- Sin because of people’s disbelief in Jesus
- Righteousness because of Jesus’ ascension
- Judgment because of the condemnation of Satan
There are logical turns here that are inscrutable, only partially explained with insights from Paul and other biblical authors. Many Christians proclaim these things, but I think their confidence exceeds their understanding.
I often find myself glossing past these reasons in verses 9-11, holding fast to the clearer and more helpful declaration that the Spirit does, in fact, bring this clarity.
Wondering
I wonder what I can do to more fully embrace the promised Spirit.
I wonder what I can do to take my understanding of Truth from that Spirit rather than from the world around me.
I wonder what in my life will change when that happens.
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I’m just now getting around to reading this. The Orthodox Church, of course, was a week behind the west.
I’m curious though, what are the readings for years A and C? (I see B is John 15:26-27, 16:4b-15). I’m wondering if one of those years overlaps with the Orthodox lectionary?
In the east, we read John 7:37-52, 8:12, which makes Pentecost an Antitype of Feast of Booths, whereas St. Luke, in Acts, makes Pentecost an Antitype of the Old Testament Pentecost. Some very interesting things going on, especially if you consider the celebration of the feasts in the 1st century, rather than looking at them as simply “agricultural feasts.”
Thanks, Fr. Dustin.
The Pentecost Gospel readings for RCL year A are John 20:19-23 (Jesus breathes the Holy Spirit) or John7:37-39(the promise that the Spirit will bring living water). Year C is John 14:8-17, (25-27) (the promise of another Comforter/Advocate.
Is the Orthodox lectionary a one year cycle? Where would I look to see the whole thing? I assume there is a cycle of Epistle and Gospel for every day of the week as well as Sundays.
Hi Gary,
So, it seems year A has the option of the same reading as the Orthodox Church, minus verse 8: 12.
The Orthodox lectionary is a one year cycle that is based on an old Jerusalem lectionary. The book that details all this is at home (I’m in my church office now). In short, there’s a reading for every day of the year and it assumes a monastic setting… that is, you’re in church every day to hear the readings.
The Gospel book that sits on the altar table is arranged by lectionary reading, not as one would find the readings in a standard Bible. The arrangement is as follows:
1) During Lent, Mark is read on Saturdays and Sundays (during the weekday: Genesis, Isaiah, and Proverbs). The idea is that it was a catechetical lectionary to introduce catechumens to the life of Christ and Christianity. Mark, of course, ends abruptly (short ending, which is read at the Easter Matins), which should lead one to go back and re-read the gospel with new eyes (now knowing who Christ is).
2) During the Paschal period, we read John and Acts. This is the re-reading, now with new eyes. We see that Christ is the I AM throughout. This gospel was originally only to be read by Christians, which is why it’s the first reading of the Easter liturgy (the catechumens are now baptized and “illumined”).
3) After Pentecost, we go to Matthew and begin the epistles.
4) Then, around the Feast of the Cross (September 14th), we turn to Luke and continue with the epistles. This is lovingly called the Lukan Jump.
Generally, if you are following the readings for the whole year, you’ll go through the entire New Testament, with the exception of the book of Revelation.
Because it’s a one year cycle, Sundays are treated a bit differently. It’s the day of resurrection, so the lectionary picks passages close to where you are in the weekly reading that have to do with the resurrection (miracles and healing stories). This means that the Sermon on the Mount and the Beatitudes aren’t heard on Sundays, which is unfortunate because this is when the majority of parishioners hear the gospel.
To Find All This:
You can find the daily readings on the Greek Archdiocese website: https://www.goarch.org/chapel. If you want to see a different date, click on the calendar looking icon above the religious icon, next to the date.
If you want to go retro, you can get a printed copy, in lectionary arrangement here: https://www.svspress.com/bible-and-the-holy-fathers-for-orthodox-the-hardcover/ (This is what I use for my daily readings.)
There’s also an app called “DailyReadings” that you can download (it’s blue with a yellow Orthodox cross). It’ll give you the daily readings along with some prayers and the life of the saints of the day.
Awesome! Thank you so much!