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The time between the Ascension and Pentecost is a fascinating interval, one that invites reflection on the transition from preparation to action within the context of faith. This nine-day period holds theological significance, as it highlights the communion of believers in their nascent state—dedicated to prayer, united in purpose, yet awaiting the transformative descent of the Holy Spirit. It mirrors the early moments of the baptized in Samaria, who, though receptive to the faith, remained in a liminal state until Peter and John conferred upon them the Holy Spirit, completing their spiritual journey. This dynamic of waiting, of being both present and incomplete, offers profound lessons about the nature of what might be termed the “liminal church.”

This unique incident in Acts is well worth contemplating during this curious time between the Ascension and Pentecost. In both these nine days and among the baptized in Samaria before the arrival of Peter and John, we see the existence of the Body of Christ in the gathering of believers but suspended in an incomplete state without the indwelling of the Holy Spirit.

The days between the Ascension of Christ and the arrival of the Holy Spirit at Pentecost provide a deeply symbolic and theological window into the nature of the Church in its formative moments. This nine-day period, rich with anticipation and collective prayer, offers profound insights into what might be termed the “liminal church.” This concept finds its parallel in the narrative of the baptized in Samaria as described in Acts, where believers, though united in faith, remain in an incomplete state awaiting the transformative indwelling of the Holy Spirit.

The Liminal Church: A State of In-Between

The liminal church, as seen in both the Upper Room after Christ’s Ascension and among the Samaritans baptized by Philip (Acts 8), reflects a profound truth about the Body of Christ. It is a community of believers gathered in prayer, a nascent and devoted communion. This Body has received the Word of God and experienced the saving grace of Christ’s death and resurrection. Yet, it exists in a state of suspension, incomplete without the full presence and empowerment of the Holy Spirit.

This liminal condition is not without its significance. It demonstrates the Church’s dependence on the Spirit for its mission, vitality, and ultimate identity. During this interval, the Church remains contemplative, reflective, and prayerful—a collective still forming, waiting for its commission to be fully animated by divine guidance.

The Incident in Acts: Lessons from Samaria

The account in Acts 8 offers a striking example that mirrors this provisional state. Philip preaches the Gospel in Samaria, performing miracles and baptizing many who receive the message of Christ with eagerness. However, their journey of faith remains unfulfilled until Peter and John arrive to confer the Holy Spirit through the laying on of hands. This moment underscores the indispensable role of the Spirit in completing the process of initiation into the Church.

Notably, the narrative also features Simon the magician, whose fascination with the signs and wonders of the apostles leads him to a misguided attempt to purchase the power of the Spirit. Peter’s sharp rebuke serves as a reminder that the Holy Spirit is not a commodity but a gift tied to an upright heart and genuine repentance. The incident illustrates the distinction between superficial faith drawn by miracles and the deeper, Spirit-given faith necessary to sustain believers through the challenges and persecutions of discipleship.

Theological Implications of the Liminal Church

The concept of the liminal church invites us to reflect on the Church’s identity and mission at different stages. The Body of Christ gathered in the Upper Room knew of Christ’s Great Commission to evangelize the world (Matthew 28:19-20). Yet, it was not until Pentecost that this same Body became fully equipped to carry out its mission with boldness, evidenced by the preaching of Peter and the conversion of thousands.

This transition from liminal to Spirit-filled Church reveals that the Spirit is the source of the Church’s courage, unity, and ability to communicate the Gospel effectively. The Spirit’s descent enables the apostles to preach not in the language of one nation but in the tongues of many, symbolizing the universal call of the Gospel.

Without the Holy Spirit, the Church may attract followers through signs and wonders, but it lacks the transformative power to instill deep and enduring faith. The Samaritans’ initial baptism without the Spirit highlights the necessity of the Spirit’s indwelling to move from partial to complete communion with God.

The Liminal Church Today

Reflecting on these scriptural examples, one might ask how the modern Church compares. In many ways, elements of the liminal church persist within contemporary congregations. There can be a tendency to focus inwardly on maintaining traditions, rehearsing rules, or performing rituals without fully embracing the outward mission of evangelization. Without a conscious and active reliance on the Holy Spirit, the Church risks becoming stagnant—a gathering of believers without the dynamic force needed to fulfill Christ’s command to make disciples of all nations.

The challenge for today’s Church is to rediscover and embrace the role of the Holy Spirit, allowing it to animate every aspect of its life and mission. This requires a renewed focus on prayer, not only as a personal devotion but as a communal invocation of the Spirit’s guidance. It also necessitates a willingness to step beyond the comfort of church walls to engage with the world in humility, love, and truth.

Conclusion

The time between the Ascension and Pentecost, along with the incident in Acts 8, offers a powerful lens through which to understand the provisional nature of the Church without the Holy Spirit. This state, marked by devotion but incomplete, reminds us of the indispensable role of the Spirit in transforming the Body of Christ into a living, dynamic, and mission-ready Church.

As we contemplate these truths, we are called to examine our own faith communities. Are we living as a liminal church, or are we embracing the Spirit that empowers us to go forth and share the Good News with the world? Through prayer, openness to divine guidance, and a commitment to evangelization, the Church can move from a state of waiting to one of active fulfillment of its mission, truly embodying the life of Christ in the world.

It is worth taking a close look at this “liminal church” as I call it.

The liminal church is indeed the Body of Christ. It has experienced the saving power of the crucifixion and resurrection. It has been entrusted with the Great Commission, the mandate to spread the Gospel to all nations (Matthew 28:19-20). It is a communion of believers devoted to common prayer (Acts 1:14). It is even capable of receiving divine revelation through that prayer (Cf. Acts 1:15-26, where Peter determines a replacement for Judas is required and one is selected by casting lots after they are prayed over), even though we typically think of such revelation being “inspiration”—that is, coming from the indwelling of the Holy Spirit.

But the Body of Christ without the Holy Spirit is not ready to set forth on its mission of evangelization. It remains secluded, focused on prayer and reflection upon what has been revealed to it, yet it hesitates to move beyond the confines of the upper room. The preaching of the Gospel and conversion of thousands will begin at Pentecost.

The Body of Christ without the Holy Spirit attracts curious followers with its signs and wonders, but their wonder is not yet a spirit-given faith that can hold them through “hard sayings” (Cf. John 6:60-69) and persecutions. Indeed, in the immediately preceding verses in Acts 8, we learn that Philip’s preaching and miracles in Samaria attracted the interest of a magician, who was baptized sans Holy Spirit with the others, and when he saw Peter and John later conferring the Holy Spirit, offered them money to have the same power. Peter rebukes the magician and makes it clear that the Holy Spirit is connected to an upright heart, not signs and wonders. The magician repents of his error and then Peter and John continue with evangelizing many additional Samaritan villages.

Peter tells us in one of his own Epistles how the Church with the Holy Spirit is called to evangelize: “Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame. For it is better to suffer for doing good, if that be the will of God, than for doing evil.” (I Pet 3:15-17) The Church with the Holy Spirit does not necessarily require miracles of healing to evangelize; rather, it is the miracle of speaking the Gospel “to each of us in our own native language” (Acts 2:8). It is a Church that promises spiritual bread of life (not bread that fills the stomach), and with persecutions.

As I consider the distinctions between the Body of Christ with and without the Holy Spirit, I am distressed to realize that most of the congregations I’ve experienced look a lot more like the liminal church without, instead of the full Church born of, the Holy Spirit.

In my experience, the Holy Spirit is seldom emphasized in sermons or study groups. Many pastors tend to overlook the profound mentions of the Holy Spirit and the radical expression of Christian love found in the Farewell Discourse, which features prominently in the Gospel readings during this season. Instead, they often focus on the phrase “you will keep my commandments,” turning it into a routine sermon about the Ten Commandments. This approach frequently neglects Jesus’ deeper clarification: “This is my commandment: love one another as I love you.” Furthermore, there is little effort to explore the rich passages that illuminate the loving relationship between humanity and the Persons of the Trinity. These sermons often revert to reflections on the Old Testament, missing the transformative climax of the Gospel. While we often come together to pray, worship, and deepen our understanding, we rarely take the essential step of going out to evangelize.

I see a church rehearsing its rules internally, but rarely speaking the Gospel outside its walls, certainly not “to each in their native language,” or “with gentleness and reverence” toward the imago Dei in every listener. I see a church making the vulgar mistake of imagining it is persecuted whenever it is contradicted, not a church that is ready and willing to withstand real suffering for the sake of saving souls.

We may be able to get by without the indwelling of the Holy Spirit for personal salvation in a comfortable environment. But this is a stunted, provisional kind of faith that will render us the first in the door of the church and the last in the kingdom of heaven. We desperately need to know and embrace the Holy Spirit in order to go out into the world to tell the Good News.

For the Body of Christ to also be fully the Church, it must be “brought to life in the Spirit” (I Pet 3:18). Doing this will help us be part of a Spirit-filled Church devoted to making disciples of all nations.