Pentecost is one of the most important days in scripture, one of the most important days in Church history, and one of the most significant days for all Christians because it is the birthday for the Church. But it is a day that often passes with little celebration and attention in the lives of many believers. Why don’t we celebrate Pentecost?
The other major Christian holidays have found widespread secular adoption and commercialization. Christmas season is still the greatest period of retail sales in the world, with images of Santa Claus, reindeer, gifts, and winter weather dominating our consciousness. The popular images are far removed from the poor young girl from a small unimportant town giving birth to baby Jesus in Bethlehem that is the true meaning behind the holiday. Easter has widespread fanfare involving bunnies and eggs, chocolates and baskets in the popular culture. But believers rarely forget the Good Friday services, Easter outfits, and proclamations of “Hallelujah” in response to the Gospel of Jesus Christ resurrected from the dead. Christians almost universally celebrate Christmas and Easter.
But Pentecost, the occasion of the Holy Spirit appearing from heaven in the upper room and filling the disciples that began the church in Acts chapter 2 has no such consistent celebrations or commercial fanfare.
We should absolutely celebrate that the Holy Spirit has come to dwell among believers. The new creation has begun and the “already but not yet” Kingdom of God is made visible in the lives of those who follow Jesus Christ. We should have fanfare that God’s promise of living in our hearts, calling all people to Himself, and dwelling among humanity have been fulfilled. The Church being given the power to destroy the works of sin and evil in the world were fulfilled on Pentecost. In Acts 2, the Apostle Peter clearly explains that Pentecost is the fulfillment of scripture, that people were able to know God who speaks their language, and that the Holy Spirit was evidence of God among those who believes. God is not a distant force or impersonal figure. The Holy Spirit is at work everyday in our lives as believers. We can experience God in completely new ways because of His presence with us. We can discern God’s truth, share spiritual gifts with one another, and overcome sinful behaviors and sin-filled systems through the power of the Holy Spirit.
Pentecost allows us to move from knowing God’s works in the past to experiencing them in the present. Because of Pentecost all nations were invited to know the God of Israel in the ways they could understand Him. We should celebrate that the Holy Spirit is God with us today, by celebrating Pentecost. Our celebration may not have commercial Holy Spirit clothes and toys to buy. We may not hear seven sermons in a day as we reflect and are uplifted. We may not see a Pentecost holiday special on TV or Pentecost music on the radio, or Pentecost memes on our social media timelines. But we can give thanks to God for the greatest gift of the Holy Spirit in our lives. We can praise God in our worship services as we remember the birth of the Church. We can reflect on the work of the Holy Spirit in the world. And we can celebrate Pentecost however we celebrate it as believers have been called to celebrate it for thousands of years.
What might the cross teach those who sacrifice too much, those who over-give of themselves? What can people learn who live with subtle and debilitating forms of deep resentment—even rage and shame—because they do not stand up enough for themselves? What about individuals who live under the impress of both structures and ideations adversely internalized? What about those of us (and it is almost all of us, in some way) who labor for others without tending to our own needs for rest, peace, and sincere affection? What about you?
Rev. Toby Sanders at Beloved Community in Trenton, New Jersey. (Photo credit: Michael Mancuso/The Times of Trenton).
The cross is there for you too. It is an end to under-appreciating yourself and under-valuing yourself; a renunciation of the martyr complex, if you can see what Jesus does for you and endures for you. In one sense, here, at the cross, you are the point: there is a light at the cross. Jesus does something there for you—something you cannot do for yourself, something that you need done so that you can stop trying to get it from your work…a truly unconditional thing: a release.
One of the gravest mistakes of the tradition of faith that I walk and love
is the valorization of the violence of the cross, mixed with a shallow celebration of the heroism of the spectacle. It makes many of us inordinately emphasize sacrifice as negation, asceticism as an idolatrous form of faith. This often leads us ironically to hunger to be recognized for our sacrifice. When we are not…it leads destructively to resentment, to vicious forms of passive-aggressiveness that masquerade as “help” but are really desperate measures to punish and control. Christians, I believe, are the worst when it comes to this.
The cross can be of great help here; but, it must be preached and taught properly. We need our greatest preachers and theologians to reflect on suffering and violence (overt and emotional forms) in ways that are life-giving and not “pornographic”—by this I mean ways that excite us deliciously but shallowly; stimulating us without building relationship; encouraging privatistic and consumerist spirituality: in a word, pornographic. Yes, pornographic violence because of what is hidden, the processes and instruments of the humiliation that serves us. We cover the most probable nakedness of Jesus on the cross—always! Why? It’s easier to celebrate a Disney-ized view of good and evil than to grapple with the self-critical reality that the cross actually represents.
At the core of this help is the real drama of the cross and crucifixion; the trial; the public humiliation; the comfort, courage and grace of several souls involved in the great story; but, centrally, the man who submits his own will to God’s in service of both his own fulfillment and the desire of his God—without rancor, bitterness, or shallow self-congratulatory or dishonest resignation.
Jesus is not a victim of history or theology. He is an agent of the reconciliation and the wholeness that deep change makes possible. Sacrifice is not an end. Rather, the giving of one’s self is a grace. If self-giving leads to emptiness and “crooked-twig” abusiveness it is not a grace: it is faith misguided, faith misused.
How does the cross teach us the limits of our own self-sacrificing? I am not entirely certain. I am still grappling with the centrality of violence in this spectacle…but I am certain that we do not need to be Jesus, but simply like him. I am sure that our crosses are specific to our fears and our callings; sure that our crosses are not an end in and of themselves. I am confident that healthy sacrifice does not require acknowledgement. Healthy sacrifice, instead, is intrinsically valuable for us as well as those we seek to serve. We each have a cross, a rightful one—not Golgotha’s, but our own. When we face our deepest fears we achieve a victory so deep that it inspires the grace we need to forgive, to endure, and to thrive without resentment or regret: wholeheartedly.
The light of the cross shines within us; the most truly heroic things we do are often small and insignificant to most people but work transformation in our lives and the lives of others. I am sure that pain is involved, but not destruction and that on the other side of real sacrifice is the negation of fear’s powers over us.
I am coming to the realization that some of us sacrifice too much. Some of us are asked to bear the costs for whole families, whole communities, and whole systems. This pressure misshapes us, often making us practitioners of abuse ourselves: self-abuse, unfairness, quiet, destructive, and often secret forms of resentment-driven despair—even rage—almost certainly rage in us or those we love the wrong way.
The cross of Jesus seeks to end the cycle of violence, the curse of fear and hatred. Sometimes our cross is facing and ending our victimhood. Our cross might be the pain and sadness we must face to end our own willingness to be used by others. Our cross could be facing own need to be thought of as good, right, helpful, noble, useful, or nice; to be thought of as the peacemaker, the good son, the good daughter, the good wife, the good friend. Our cross may entail putting an end to crosses themselves—in our life and in the lives of others we sentence to the isolation and pain of our pettiness. Jesus dies once and for all, for us the living, a living sacrifice.
It is hard to see this on “Good Friday,” but it is certainly there proleptically. In Jesus’s actions through the Passion we are somehow freed from the bondage of sacrifice systems that purport to free us but perniciously feed on us. The victory of the Cross is the victory of over fear; the victory over the sting of death; the victory that stalks every vengeance-driven tale or politics or religion; the victory over triumph shallowly understood. We are more than conquerors.
In this way the cross can free us from the need to win that often attends sacrifice for sacrifice sake and the ultimately corrosive resentment and passive aggression that attends such “victories.” Jesus frees us from this game with His cross: Once and for all.
Our faith is often in need of reformation, individually and collectively. The cross does this work forever. Every Easter we are asked to encounter these ironies and to encounter this challenge as a form of renewal. And we do not undertake this work alone, for the Holy Spirit—who comes at Pentecost—augments and undergirds our strength.
When and where we live, when the super-wealthy have robbed the merely wealthy, when the middling classes have lost their savings and the poor their homes, when the issue of immigration is hot and the lives of immigrants are threatened — the issues of poverty and wealth, of immigration and the home-born, mean a great deal. And that is what Ruth is about.
In the biblical story, Ruth was a foreigner from the nation of Moab, which was despised by all patriotic and God-fearing Israelites. Yet when she came to Israel as a widow, companion to her widowed mother-in-law, Naomi, she was welcomed onto the fields of Boaz, where she gleaned what the regular harvesters had left behind. Boaz made sure that even this despised foreigner had a decent job at decent pay. When she went one night to the barn where the barley crop was being threshed, he spent the night with her –and decided to marry her.
But if Ruth came to America today, what would happen?
Would she be admitted at the border?
Or would she be detained for months without a lawyer, ripped from Naomi’s arms while Naomi’s protest brought her too under suspicion — detained because she was, after all, a Canaanite who spoke some variety of Arabic, possibly a terrorist, for sure an idolator?
Would she be deported as merely an “economic refugee,” not a worthy candidate for asylum?
Would she have to show a “green card” before she could get a job gleaning at any farm, restaurant, or hospital?
Would she be sent to “workfare” with no protections for her dignity, her freedom, or her health?
When she boldly “uncovers the feet” of Boaz during the night they spend together on the threshing floor, has she violated the “family values” that some religious folk now proclaim? Or has she affirmed that love engages the body as well as the heart, the mind, and the spirit, and that sometimes a loving body comes before a wedding?
Today in America, some of us are outcasts like Ruth; some are prosperous, like Boaz. He affirmed that in a decent society, everyone was entitled to decent work for a decent income. Everyone — yes, everyone! Even, or especially, a despised immigrant from a despised nation. Everyone — not just a certain percentage of the people.
In ancient Israel, everyone had the right simply to walk onto a field and begin to work, begin to use the means of production of that era. And then to eat what they had gathered.
And Boaz could not order his regular workers to be economically “efficient.” They could not harvest everything — not what grew in the corners of the field, not what they missed on the first go-round. Social compassion was more important than efficiency. No downsizing allowed.
Although Boaz was generous-hearted, Ruth’s right to glean did not depend upon his generosity. It was the law.
Ruth was entitled not only to a job, but to respect. No name-calling, no sexual harassment. And she, as well as Boaz, was entitled to Shabbat: time off for rest, reflection, celebration, love. She was entitled to “be” — as well as to “do.”
Because Ruth the outcast and Boaz the solid citizen got together, they could become the ancestors of King David. According to both Jewish and Christian legend, they could thus help bring Messiah into the world — help bring the days of peace and justice.
What do we learn from their story today?
In America today, many of us live in the place of Boaz. Many others live in the place of Ruth. Our society has dismantled many of the legal commitments to the poor that ancient Israelite society affirmed. What are our own religious obligations?
What are our obligations — those of us who still have jobs, who have not lost our retirement funds to the machinations of the banks, or even those who have! What are our obligations to those who are living in cardboard boxes on the streets or parks of our cities? What are our obligations to those who have been evicted from their homes, to those who have no jobs?
Are we obligated only to toss a dollar bill or two into the empty hats of the homeless?
Or are we obligated to write new laws for our own country like the ancient laws that protected Ruth? Are we obligated to create new communities — local credit unions instead of global banks, food coops and neighborhood clinics, groups of caring people who turn an involuntary “furlough” from their jobs into time to learn together, sing together, plan together to make new places of shared work?
Are we obligated to create a society that rubs away the barriers between the rich and poor, between those who speak one language from those who speak another?
What can we do — what must we do — to help bring on the days of peace and justice?