Eastern Rite - Feasts of 19 May AM 7532

Today is Holy Pentecost and the Feast of the Holy Hieromartyr Patrick, Bishop of Prusa, and Those with Him.

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In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfilment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.

This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.

THE VIGIL OF PENTECOST

The all-night Vigil service begins with a solemn invitation:

“Let us celebrate Pentecost, the coming of the Holy Spirit,
The appointed day of promise, and the fulfillment of hope,
The mystery which is as great as it is precious.”

In the coming of the Spirit, the very essence of the Church is revealed:

“The Holy Spirit provides all,
Overflows with prophecy, fulfils the priesthood,
Has taught wisdom to illiterates, has revealed fishermen as theologians,
He brings together the whole council of the Church.”

In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”

Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.

THE VESPERS OF PENTECOST

The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually, this service follows immediately the Divine Liturgy, is “added” to it as its own fulfilment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:

“Who is so great a God as our God?”

Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfilment and salvation.

All this is revealed in the three prayers that the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for the forgiveness of sins, the first condition for entering into the Kingdom of God.

In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.

The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, and humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.

Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost, we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.

Troparion — Tone 8

Blessed are You O Christ Our God / You have revealed the fishermen as most wise / by sending down upon them the Holy Spirit / through them You drew the world into Your net / O Lover of Man, Glory to You!

Kontakion — Tone 8

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!

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Saint Patrick lived during the first century and was the bishop of the city of Prusa in Bithynia (Asia Minor). He openly and boldly preached Christ the Saviour and denounced the error of the pagans. Therefore, he and the priests, Acacius, Menander and Polyainus were arrested and brought to Julius, the prefect of the city for interrogation.

Julius was going to the hot springs for treatment, and he ordered that the Christian bishop and the priests be brought along after him, bound in iron chains. After he washed in the hot springs, Julius offered sacrifice to his gods. He had Saint Patrick and the other prisoners brought before him, ordering them to offer sacrifice to the pagan gods, threatening punishment if they refused.

Saint Patrick replied, “I am a Christian and I worship the one true God, Jesus Christ, Who has created the heavens and the earth, and these warm springs for the benefit of all mankind.”

Julius had the saint thrown into the hot spring, and with firm faith, the martyr prayed, “Lord, Jesus Christ, help Your servant,” and he remained unharmed.

In impotent rage, Julius ordered Saint Patrick and his three presbyters beheaded. They received their crowns of unfading glory from Christ around the year 100.

Troparion — Tone 4

Your holy martyr Patrick and his companions, O Lord, / through their sufferings have received incorruptible crowns from You, our God. / For having Your strength, they laid low their adversaries, / and shattered the powerless boldness of demons. / Through their intercessions, save our souls!

Kontakion — Tone 4

(Podoben: “Today You have shown forth...”)
You were arrayed in the beauty of the priesthood, O Patrick, / and adorned with the blood of martyrdom. / As you stand before Christ with those who suffered with you, / remember us, / for you are an honored passion-bearer.