The E-catechism: May 2000

Ascension: from time of mourning to the call for a mission

Babel and Pentecost

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Each month the team working on this catechism presents you with two texts, and we hope that with your help and cooperation they will improve. Any suggestions you may have would be most welcome, as would ideas on subject matter.
We look forward to hearing from you.


Ascension: from time of mourning to the call for a mission

Gospel and Apostles Writings tell us that resurrected Jesus, after being seen several times by his closest followers, was taken away to heaven." As he blessed them, he parted from them and was taken up to heaven" as Luke is writing (24, 51). The writings of the Apostles specify" As they were looking on, he was lifted up and a cloud took him from their sight. While they were looking at the sky as Jesus was going, two messengers came and said:" Men of Galilee, why are you standing there looking at the sky?" (AA. 1, 9-11).
The celebration of Ascension, although regarding Jesus, tells us more about his apostles and disciples. After becoming conscious that his death on the cross had not annihilated Jesus, his disciples accept that he is not with them like he was before. They ought to go into mourning a presence they benefited during all these years as privileged witnesses of his message of life. All was about to communicate the Good News without looking back in the past. Instead of looking at the sky, it is on earth that the people need them.
Signs do not drop from the sky; they are there, near to us, they come out from the world where we are inserted. Now one has to make known every where the message of mutual aid and solidarity, in the deep concern of the good for the others in which God's love join us in harmony. Jesus said, "it is by the way you love each other that you will be recognized as my disciples" and he gave his own example of caring for the most impoverished. But how to go forward, to be aware of all the novel needs, ready to accept the adventure of life, if we are fixed on the past.
Jesus not being any more physically with them, these men and women, left alone, started to believe in the strength of their message. One finds them on Pentecost day, still timid, staying together in search of protection. But under the impulse of the Spirit, they get up; they dare to take the relay and to start to announce the message of life and love to all the nations.
Ascension and Pentecost are strictly linked. After being in the mourning of the reassuring presence of Jesus, now made strong by his Spirit, they can disperse to make known the Good News of the one they followed on the roads of Palestine.

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Babel and Pentecost

The story of the Babel Tower (Gen. 10) is usually understood as a punishment of God towards a human and proud project: reach to the sky by building a tower. To stop this insane project, God disperses them and confounds their languages. A more careful reading allows a different look to this text. Dispersion on the entire surface of the earth is not a punishment by God in the Bible but often a blessing; it is the case of the sons of Noah, after the flood and the alliance with God, they separate and repopulate the earth. Noah's sons are considered as the founders of the various races depending on their settlements and languages.
On the contrary the inhabitants of the city of Babel fear to be dispersed. They shelter under a concept of unity that is only a tensed merging toward identity. It is the real meaning of this desire for a unique city, a unique tower, and a single language using the same words to express oneself. In this kind of concept, there is no place for a dialogue, for receiving, for a search. It is the inability to relate to the other, when he is different, a foreigner, to understand the truth of the other. The truth is unique and imposes itself to every body with the very strength of God; the truth becomes the property of the builders of the tower that should reach the sky.
Facing this danger of a unique truth, dispersion and diversity of languages are they really a punishment or a safe guard against a monolithic behavior and the will for power? God does not fear the competition with humans; they have been created to become similar to Him. He is worrying about selfishness, the rigidity of identity, and the unique language that becomes a language with no meaning. He fears the exclusion of differences, the persecution of those, men and women, who are not like the others because the way they look, speak or think. God interferes to re-introduce diversity, to break the totalitarism of the unique thinking. In fact the inhabitants of Babel stopped to build the "city" and being dispersed all over the earth they were able to build "cities".
In the Pentecost event one sees the same opening and movement (AA 2, 5-12). Sometime one opposes Babel and Pentecost, in reality it is the same movement towards the diversity. The door of the room where the disciples were assembled opens and they go out and begin to speak: "there came from the sky a noise like a strong driving wind, they gathered in a large crowd, but they were confused because each one heard the other speaking his own language". It is the triumph of diversity, it is not about speaking only one language but it is to understand the other languages. It is to open up to some one else to understand what he says and to make us understand of him. From the difference between his truth and mine, we are able to build a truth more complete and more related to reality. From this initial momentum, the apostles effectively will go to the "extremities of the earth" that is for them, Rome, Greece, the Mediterranean Isles to announce the Good News of Jesus.
The Spirit opens the heart of the believers to prevent them forever to be trapped on a single idea, a single concept of God, a single image of the other or of oneself. The same momentum applies to Institutions, which often tend to live by themselves. So our Churches seem at times at risk of sclerosis, but an underground action is going on and one day will explode a new Pentecost. When a society, an organization or a church starts to retreat on one unique language, a single correct thinking, it shows fragility about its identity and on a longer term it will be on the road to ruin. Each system that does not accept exchanges that it needs will die. The active presence of the Spirit that Jesus promised for his Church should save it from such a drift to open it without fear to other cultures, to a dialogue between religions, to divers theologian researches and to new ways of living together.

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