If we focus on what is seen, heard, touched and is located on the earth in Luke’s account of Pentecost (Acts 2:1-21), we can gain a sense of what are the material effects of the incarnation and the descent of the Spirit. If we’ve encountered the reality of God come in Jesus of Nazareth, the Passion, Resurrection, and Ascension, we will have seen it, it will have a material effect. This material manifestation is oriented towards a goal, that is only understood if we know how to interpret what we are seeing hearing and handling. These manifestations show God’s work on the earth. God’s work is to restore the relationship between God and God’s creation, to reconcile humanity and God. The purpose of God’s work in the world is relational, and is born out of God’s desire for us and for all creation: the work of God in the earth is aimed towards relationship and love.
Using the above framework, we can look at the manifestations of Pentecost and their interpretations given to us by Luke in his recounting of the Descent of the Spirit on the Church. First the manifestation and its effect are things that are evident and noticeable. Sound of wind, tongues of fire that are seen, languages spoken. Those who wanted to discount what was happening couldn’t deny the event they simply gave it another explanation, the drunkenness of the individuals around whom the commotion started. But the manifestations aren’t random either. Sound of wind, tongues of fire: These are consistent forms of epiphany and theophany that the people of Israel have known and experienced. They aren’t new, remixed yes, entirely new, no. God manifesting God’s presence through meteorological phenomenon especially wind, and in fire is consistent with the giving of the Torah at Mount Sinai, which the celebration of Pentecost marks. The effect of the coming of the Spirit as a continuation of the work of Jesus Christ, does so in continuity with the work of God in human history in people Israel. The manifestation and effect is relational and reconciling, it bridges gaps and breaks down barriers that simply are the case in the world. Languages and location and identity divide us as human beings, on the Day of Pentecost God uses what divides to bring together, and shows that the intended effect of the incarnation and the passion is to bring together, to reconcile in relationship. Furthermore, Peter in referencing Joel tells us the effect is intended for all no mater one’s social location or identity and the speaking of all languages from all parts o the earth shows that your geographical location doesn’t matter. Yet the descent of the Spirit also doesn’t erase those differences or identities, rather the work of God makes possible relationship and connection where such seems impossible or difficult. Lastly, it shakes up what is considered inevitable, simply set in the nature of the cosmos, or dictated by the powerful. Peter tells us that what we have seen in the descent of the Holy Spirit is the same as the cosmic powers of Sun and Moon being changed, shaken and upended.
On this Pentecost, what might we take from all of this? First, Pentecostal and Charismatic manifestations and signs and wonders aren’t meant to be ends in themselves, without interpretation they are dead ends. Yet, to ridicule or otherwise diminish them is to deny the incarnation. To so ridicule or diminish is to deny that salvation is earthly and material. The story of God’s activity in the world to reconcile God and God’s creation that begins with Abraham and is brought to fulfillment in Jesus of Nazareth. If we attend to that story we will see that this reconciliation this transformation isn’t an escape from materiality and the earth, but is a deep and profound affirmation of all that God created. Yet, many of the material conditions of our current worldly existence are at odds with God’s transforming and reconciling work on the earth and in the entire cosmos. The miraculous, or signs and wonders, are manifestations, epiphanies, that are meant to point out how and where God is at work. We members of Christ’s body, the Church, should be both where these manifestations appear and those who are looking for these theophany. Yet, these epiphanies and theophany aren’t only the miraculous. We should find, in various ways, a transformed and reconciled and transfigured world replacing the world as we know it and find it.
The Church isn’t supposed to be seeking merely the reform of worldly structures and certainly isn’t supposed to be a means of escape from this earthly existence, rather it is to up end the worldly powers whatever name they go by: socialist, communist, capitalist, neoliberal, progressive, conservative, democracy, monarchy, ad infinitum. God came to earth to transform and redeem and reconcile God’s creation the physical and material created universe, seen and unseen. The signs of the descent of the Holy Spirit at Pentecost and the signs and wonders that manifested around the early Church and show up again throughout history, show us that God means to transform our material existence. God’s reconciling work is for the earth, for all creation, for the entire universe. Our very existence is to be transformed, and it happens in time, in history and on earth. Yet, the work of God is also not from history, nor is it historical nor merely material. This is the incarnation, this is the coming of the Spirit, this is the meaning and reality of the Church in germ. Look, listen, be sent into the world so that we may truly see where God is at work and be ourselves individual and corporately sites of God’s reconciling and transfiguring work on earth, upending all world systems.