{"id":34837,"date":"2016-11-14T20:09:06","date_gmt":"2016-11-15T02:09:06","guid":{"rendered":"https:\/\/praytellblog.com\/?p=34837"},"modified":"2016-11-14T21:46:17","modified_gmt":"2016-11-15T03:46:17","slug":"the-holy-spirit-and-the-liturgical-year","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2016\/11\/14\/the-holy-spirit-and-the-liturgical-year\/","title":{"rendered":"The Holy Spirit and the Liturgical Year"},"content":{"rendered":"

I recently heard a lecture from Anglican theologian Sarah Coakley in which she argued for a non-linear approach to Trinitarian theology in order to free-up our pneumatology. The lecture developed some of the work she does in the first volume of her systematic theology, God, Sexuality, and the Self<\/a><\/em>. The filioque <\/em>debates, she argues, are wrongheaded insofar as they are stuck\u2014in either case\u2014with the Holy Spirit as merely a \u201cthird.\u201d To use Coakley\u2019s words, \u201ca privileged dyad of Father-Son is already established, and\u2026the Spirit somehow has to be fitted in thereafter\u201d (330). Our theology does not do justice to the ways in which the Spirit is not only eternal, but primordially active in drawing us to the experience of God. Eastern insistence on a Father arche <\/em>and Western insistence on procession from the Son both underplay this point. Again, Coakley herself:<\/p>\n

What we discover in the adventure of prayer\u2026 is a gentle but all-consuming Spirit-led \u2018procession\u2019 into the glory of the Passion and Resurrection, a royal road to a \u2018Fatherhood\u2019 beyond patriarchalism. And thus, if then asked to pronounce on \u2018procession\u2019 in the Godhead, I can only start with the Spirit\u2019s invitation into that Godhead. Thus I start with the presumption of the Spirit\u2019s mutual infusion in Son and Father\u2026. There can be in God\u2019s trinitarian ontology no Sonship which is not eternally \u2018sourced\u2019 by \u2018Father\u2019 in the Spirit. (332)<\/p><\/blockquote>\n

Luke’s narrative of the Annunciation names the Holy Spirit (Luke 1:35). We are liturgically so-reminded\u00a0in the second article of the creed, when we pray \u201che came down from heaven, and by the power of the Holy Spirit, was incarnate of the Virgin Mary, and became man.\u201d<\/p>\n

Yet, our liturgical practice\u2014drawing upon part II of Luke\u2019s narrative, the Book of Acts\u2014celebrates the Holy Spirit primarily on the Solemnity of Pentecost. When the disciples are gathered after the Ascension, t<\/em>his <\/em>is the coming of the Spirit, Christ\u2019s Spirit, upon the Church. It strikes me that, especially with the Marian-ecclesiological connection embraced in Lumen Gentium<\/em>, one could argue that the Holy Spirit comes upon the Lucan Church at the Annunciation. I admit to not having thought this inclination\u00a0all the way through, but I am interested neither in defining any one particular moment<\/em> at which the Sprit comes nor in drawing us back into old debates about Lucan and Johannine pneumatologies.<\/p>\n

Rather\u2014holding true to my title!\u2014the question here concerns the liturgical calendar. The Solemnity of the Annunciation is, in emphasis, a Marian feast and, of course, a celebration of the Incarnation. The Holy Spirit takes a back seat. Instead of laboring your eyes with a plethora of examples from the Missal, here are the collects from both solemnities side-by-side:<\/p>\n

First, from the Annunciation,<\/p>\n

O God, who willed that your Word
\nshould take on the reality of human flesh
\nin the womb of the Virgin Mary,
\ngrant, we pray,
\nthat we, who confess our Redeemer to be God and man,
\nmay merit to become partakers even in his divine nature.<\/p><\/blockquote>\n

Next from Pentecost,<\/p>\n

O God, who by the mystery of today\u2019s great feast
\nsanctify your whole Church in every people and nation,
\npour out, we pray, the gifts of the Holy Spirit
\nacross the face of the earth
\nand, with the divine grace that was at work
\nwhen the Gospel was first proclaimed,
\nfill now once more the hearts of believers.<\/p><\/blockquote>\n

Clearly, Pentecost takes the pneumatological cake. As one whose work has made much of the Spirit\u2019s coming at Pentecost and its liturgical significance, I ask, dear Pray Tell readers, do you find Coakley\u2019s critique of \u201clinear\u201d approaches to the Trinity applicable to the liturgical calendar? If so, what might we do about it? Are there other aspects of the liturgical cycle worth considering here?<\/p>\n","protected":false},"excerpt":{"rendered":"

The Solemnity of the Annunciation is, in emphasis, a Marian feast and, of course, a celebration of the Incarnation. 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