8th SUNDAY OF PASCHA — Tone 7. Holy Pentecost: Feast of the Holy Trinity . Ven. Onuphrius the Great (4th c.) and Ven. Peter of Mt. Athos (734).
Tone 8 Kontakion
When the Most High came down and confused the tongues, He divided the nations; but when He distributed the tongues of fire, He called all to unity.//Therefore, with one voice we glorify the All-holy Spirit.
Tone 8 Prokeimenon
Their proclamation has gone out into all the earth, / and their words to the ends of the universe. (Ps. 18:4)
V. The heavens are telling the glory of God, and the firmament proclaims His handiwork. (Ps. 18:1)
Acts 2:1-11 (Epistle)
When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs – we hear them speaking in our own tongues the wonderful works of God.”
Alleluia, Alleluia, Alleluia!
V. By the Word of the Lord the heavens were made; and all their host by the Spirit of His mouth. (Ps. 32:6)
V. The Lord looked down from heaven, and saw all the sons of men. (Ps. 32:13)
John 7: 37-52, 8:12 (Gospel)
On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet.” Others said, “This is the Christ.” But some said, “Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?” So there was a division among the people because of Him.
Now some of them wanted to take Him, but no one laid hands on Him. Then the officers came to the chief priests and Pharisees, who said to them, “Why have you not brought Him?”
The officers answered, “No man ever spoke like this Man!”
Then the Pharisees answered them, “Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed.”
Nikodemos (he who came to Jesus by night, being one of them) said to them, “Does our law judge a man before it hears him and knows what he is doing?”
They answered and said to him, “Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee.”
Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”
Praise God in His saints; Praise Him in the firmament of His power; Praise Him for His mighty acts! (Psalm 150)
Several weeks ago, I think it was shortly after Pascha, a woman I had never seen before came in to church after Sunday Liturgy concluded. She appeared to be upset, and looked as if she wanted to speak with me. She had been lighting a candle and praying with tears in her eyes at one of our candle stands. I approached her and introduced myself. She gave me her name, and with difficulty told me that her husband was in the hospital, in ICU with COVID, and that she did not think he was going to live. From the look in her eyes I could see she was not exaggerating the situation. After getting her husband’s name I assured her of my prayers. But then the thought occurred to me, to see if we had a bottle of St. John’s Holy Oil. I went back in to the sacristy, found a full bottle of the Holy Oil, which comes from the vigil lamp at the relics of St. John Maximovitch in San Francisco.
I brought the bottle out to her, and told her to anoint her husband with the oil, explaining to her what it was. She accepted the oil and soon left.
Last Sunday, this same woman again came to church. I saw her after the Liturgy, just before I was going to go down to coffee hour. I went out to speak with her and she reminded me who she was. Then, again with tears in her eyes, as I expected to hear bad news, she explained to me that after I had given her the Holy Oil, she went to her dying husband in the ICU, and anointed him on his chest over his lungs with the Holy Oil. She showed me how she put a lot on her hands and covered his whole chest. Then she said, from the first day she anointed him he started improving. Every day she would go and anoint him in the same way, and he continued to improve. The hospital staff were in shock and disbelief, and began referring to this man as a “miracle”. After being in critical condition for over 60 days, he unexpectedly improved enough to be released from the hospital to his home. He still requires oxygen, but continues to improve. Glory to God in His saints!
— Fr. John
In the Old Testament Pentecost was the feast which occurred fifty days after Passover. As the passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God’s gift of the ten commandments to Moses on Mount Sinai.
In the new covenant of the Messiah, the passover event takes on its new meaning as the celebration of Christ’s death and resurrection, the “exodus” of men from this sinful world to the Kingdom of God. And in the New Testament as well, the pentecostal feast is fulfilled and made new by the coming of the “new law,” the descent of the Holy Spirit upon the disciples of Christ.
When the day of Pentecost had come they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed as resting upon each one of them. And they were all filled with the Holy Spirit . . . (Acts 2.1–4).
The Holy Spirit that Christ had promised to his disciples came on the day of Pentecost (Jn 14.26, 15.26; Lk 24.49; Acts 1.5). The apostles received “the power from on high,” and they began to preach and bear witness to Jesus as the risen Christ, the King and the Lord. This moment has traditionally been called the birthday of the Church.
In the liturgical services of the feast of Pentecost, the coming of the Holy Spirit is celebrated together with the full revelation of the divine Trinity: Father, Son, and Holy Spirit. The fullness of the Godhead is manifested with the Spirit’s coming to man, and the Church hymns celebrate this manifestation as the final act of God’s self-disclosure and self-donation to the world of His creation. For this reason Pentecost Sunday is also called Trinity Day in the Orthodox tradition. Often on this day the icon of the Holy Trinity—particularly that of the three angelic figures who appeared to Abraham, the forefather of the Christian faith—is placed in the center of the church. This icon is used with the traditional pentecostal icon which shows the tongues of fire hovering over Mary and the Twelve Apostles, the original prototype of the Church, who are themselves sitting in unity surrounding a symbolic image of “cosmos,” the world.
On Pentecost we have the final fulfillment of the mission of Jesus Christ and the first beginning of the messianic age of the Kingdom of God mystically present in this world in the Church of the Messiah. For this reason the fiftieth day stands as the beginning of the era which is beyond the limitations of this world, fifty being that number which stands for eternal and heavenly fulfillment in Jewish and Christian mystical piety: seven times seven, plus one.
Thus, Pentecost is called an apocalyptic day, which means the day of final revelation. It is also called an eschatological day, which means the day of the final and perfect end (in Greek eschaton means the end). For when the Messiah comes and the Lord’s Day is at hand, the “last days” are inaugurated in which “God declares: . . . I will pour out my Spirit upon all flesh.”; This is the ancient prophecy to which the Apostle Peter refers in the first sermon of the Christian Church which was preached on the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28–32).
Once again it must be noted that the feast of Pentecost is not simply the celebration of an event which took place centuries ago. It is the celebration of what must happen and does happen to us in the Church today. We all have died and risen with the Messiah-King, and we all have received his Most Holy Spirit. We are the “temples of the Holy Spirit.” God’s Spirit dwells in us (Rom 8; 1 Cor 2–3, 12; 2 Cor 3; Gal 5; Eph 2–3). We, by our own membership in the Church, have received “the seal of the gift of the Holy Spirit” in the sacrament of chrismation. Pentecost has happened to us.
The Divine Liturgy of Pentecost recalls our baptism into Christ with the verse from Galatians again replacing the Thrice-Holy Hymn. Special verses from the psalms also replace the usual antiphonal psalms of the liturgy. The epistle and gospel readings tell of the Spirit’s coming to men. The kontakion sings of the reversal of Babel as God unites the nations into the unity of his Spirit. The troparion proclaims the gathering of the whole universe into God’s net through the work of the inspired apostles.
The hymns “O Heavenly King” and “We have seen the True Light” are sung for the first time since Easter, calling the Holy Spirit to “come and abide in us,” and proclaiming that “we have received the heavenly Spirit.” The church building is decorated with flowers and the green leaves of the summer to show that God’s divine Breath comes to renew all creation as the “life-creating Spirit.” In Hebrew the word for Spirit, breath and wind is the same word, ruah.
Blessed art Thou, O Christ our God, who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit: through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee (Troparion).
When the Most High came down and confused the tongues, he divided the nations. But when he distributed the tongues of fire, he called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit! (Kontakion).
The Great Vespers of Pentecost evening features three long prayers at which the faithful kneel for the first time since Easter. The Monday after Pentecost is the feast of the Holy Spirit in the Orthodox Church, and the Sunday after Pentecost is the feast of All Saints. This is the logical liturgical sequence since the coming of the Holy Spirit is fulfilled in men by their becoming saints, and this is the very purpose of the creation and salvation of the world. “Thus says the Lord: Consecrate yourselves therefore, and be holy, for I your God am holy” (Lev 11.44–45, 1 Pet 1.15–16).