A Pentecost meditation from
The Liturgical Year by Abbot Dom Guéranger, O.S.B.
THE
DAY OF PENTECOST
Veni, sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis
ignem
acende. Come, O holy Spirit, fill the hearts of thy faithful, and
enkindle
within them the fire of thy love.
THE
great day, which consummates the work that God had undertaken for the human
race, has at last shone upon the world. The days of Pentecost, as St. Luke
says, are accomplished.[1]
We
have had seven weeks since the Pasch; and now comes the day that opens the
mysterious number of fifty. This day is the Sunday, already made holy by the
creation of the light, and by the Resurrection of Jesus: it is about to
receive its final consecration, and bring us the fullness of God.[2]
In the
old and figurative Law, God foreshadowed the glory that was to belong, at a
future period, to the fiftieth day. Israel had passed the waters of the Red
Sea, thanks to the protecting power of his Paschal Lamb! Seven weeks were
spent in the desert, which was to lead to the promised land; and the very
morrow of those seven weeks was the day whereon was made the alliance
between God and His people. The Pentecost (the fiftieth day) was honoured by
the promulgation of the ten commandments of the divine law; and every
following year, the Israelites celebrated the great event by a solemn
festival. But their Pentecost was figurative, like their Pasch: there was to
be a second Pentecost for all people, as there was to be a second Pasch, for
the Redemption of the whole world. The Pasch, with all its triumphant joys,
belongs to the Son of God, the Conqueror of death: Pentecost belongs to the
Holy Ghost, for it is the day whereon He began His mission into this world,
which, henceforward, was to be under His Law.
But
how different are the two Pentecosts! The one, on the rugged rocks of
Arabia, amidst thunder and lightning, promulgates a Law that is written on
tablets of stone; the second is in Jerusalem, on which God's anger has not
as yet been manifested, because it still contains within its walls the first
fruits of that new people, over whom the Spirit of love is to reign. In this
second Pentecost, the heavens are not overcast, nor is the roar of thunder
heard; the hearts of men are not stricken with fear, as when God spake on
Sinai; repentance and gratitude are the sentiments now uppermost. A divine
fire burns within their souls, and will spread throughout the whole world.
Our Lord Jesus had said: 'I am come to cast fire on the earth; and what will
I, but that it be kindled?' [3] The hour for the fulfilment of this word has
come: the Spirit of love, the Holy Ghost, the eternal uncreated Flame, is
about to descend from heaven, and realize the merciful design of our
Redeemer.
Jerusalem is filled with pilgrims, who have flocked thither from every
country of the Gentile world. They feel a strange mysterious expectation
working in their souls. They are Jews, and have come from every foreign land
where Israel has founded a synagogue; they have come to keep the feasts of
Pasch and Pentecost. Asia, Africa, and even Rome, have here their
representatives. Amidst these Jews properly so called, are to be seen many
Gentiles, who, from a desire to serve God more faithfully, have embraced the
Mosaic law and observances; they are called proselytes. This influx of
strangers, who have come to Jerusalem out of a desire to observe the Law,
gives the city a Babel-like appearance, for each nation has its own
language. They are not, however, under the influence of pride and prejudice,
as are the inhabitants of Judea; neither have they, like these latter, known
and rejected the Messias, nor blasphemed His works whereby He gave testimony
of His divine character. It may be that they took part with the other Jews
in clamouring for Jesus' death; but they were led to it by the chief priests
and magistrates of the Jerusalem which they reverenced as the holy city of
God, and to which nothing but religious motives have brought them. It is the
hour of Tierce, the third hour of the day, [4] fixed from all eternity for
the accomplishment of a divine decree. It was at the hour of midnight that
the Father sent into this world, that He might take flesh in Mary's womb,
the Son eternally begotten of Himself: so now, at this hour of Tierce, the
Father and the Son send upon the earth the holy Spirit who proceeds from
Them both. He is sent to form the Church, the bride and the kingdom of
Christ: He is to assist and maintain her; He is to save and sanctify the
souls of men; and this His mission is to continue to the end of time.
Suddenly is heard, coming from heaven, the sound of a violent wind; it
startles the people in the city, it fills the cenacle with its mighty
breath. A crowd is soon round the house that stands on Mount Sion; the
hundred and twenty disciples that are within the building feel that
mysterious emotion within them, of which their Master once said: 'The Spirit
breatheth where He will, and thou hearest His voice'. [5] Like that strange
invisible creature, which probes the very depth of the sea and makes the
waves heave mountains high, this Breath from heaven will traverse the world
from end to end, breaking down every barrier that would stay its course.
The
holy assembly have been days in fervent expectation; the divine Spirit gives
them this warning of His coming, and they in the passiveness of ecstatic
longing, await His will. As to those who are outside the cenacle, and who
have responded to the appeal thus given, let us, for the moment, forget
them. A silent shower falls in the house; it is a shower of fire, which, as
holy Church says 'burns not but enlightens, consumes not but shines.' [6]
Flakes of fire, in the shape of tongues, rest on the heads of the hundred
and twenty disciples; it is the Holy Ghost taking possession of all and
each. The Church is now not only in Mary, but also in these hundred and
twenty disciples. All belong now to the Spirit that has descended upon them;
His kingdom is begun, it is manifested, its conquests will be speedy and
glorious.
But
let us consider the symbol chosen to designate this divine change. He who
showed Himself under the endearing form of a dove, on the occasion of Jesus'
baptism in the Jordan, now appears under that of fire. He is the Spirit of
love; and love is not only gentle and tender, it is also ardent as fire.
Now, therefore, that the world is under the influence of the Holy Ghost, it
must needs be on fire, and the fire shall not be checked. And why this form
of tongues? To show that the heavenly fire is to be spread by the word, by
speech. These hundred and twenty disciples need but to speak of the Son of
God, made Man, and our Redeemer; of the Holy Ghost, who renews our souls; of
the heavenly Father, who loves and adopts us as His children: their word
will find thousands to believe and welcome it. Those that receive it shall
all be united in one faith; they shall be called the Catholic Church, that
is, universal, existing in all places and times. Jesus had said: 'Go, teach
all nations!' [7]
The
Holy Ghost brings from heaven both the tongue that is to teach, and the fire
(the love of God and of mankind), which is to give warmth and efficacy to
the teaching. The tongue and the fire are now given to these first
disciples, who, by the assistance of the holy Spirit, will transmit them to
others. So will it be to the end of time.
An
obstacle, however, opposes the mission at the very outset. Since the
confusion at Babel, there have been as many languages as countries;
communication by word has been interrupted. How, then, is the word to become
the instrument of the world's conquest, and to make one family out of all
these nations that cannot understand each other? Fear not: the holy Spirit
is all-powerful, and has provided for this difficulty. With the other gifts,
wherewith He has enriched the hundred and twenty disciples, He has given
them that of understanding all languages, and of making themselves
understood in every language. In a transport of holy enthusiasm, they
attempt to speak the languages of all nations; their tongue and their ear
take in, not only without effort, but even with charm and joy, this
plenitude of word and speech which is to reunite mankind together. The
Spirit of love has annulled the separation of Babel; men are once more made
brethren by the unity of language. How beautiful art thou, dear Church of
our God! Heretofore, the workings of the Holy Ghost have been limited; but
now, He breatheth freely where He willeth; He brings thee forth to the eyes
of men by this stupendous prodigy. Thou art the image of what this earth
was, when all its inhabitants spoke the same language. The prodigy is not to
cease with the day of Pentecost, nor with the disciples who are its first
receivers. When the apostles have terminated their lives and preaching, the
gift of tongues, at least in its miraculous form, will cease, because no
longer needed: but thou O Church of Christ! wilt continue to speak all
languages, even to the end of time, for thou art to dwell in every clime.
The one same faith is to be expressed in the language of every country; and
thus transformed, the miracle of Pen-tecost is to be kept up for ever within
thee, as one of thy characteristic marks.
The
great St. Augustine alluded to this, when he spoke the following admirable
words: 'The whole body of Christ, the Church, now speaks in all tongues.
Nay, I myself speak all tongues, for I am in the body of Christ, I am in the
Church of Christ. If the body of Christ now speaks all languages, then am I
in all languages. Greek is mine, Syriac is mine, Hebrew is mine, and all are
mine, for I am one with all the several nations that speak them.' [8] During
the ages of faith, the Church (which is the only source of all true
progress), succeeded in giving one common language to all the nations that
were in union with her. For centuries, the Latin language was the bond of
union between civilized countries. However distant these might be from one
another, there was this link of connexion between them; it was the medium of
communication for political negotiations, for the spread of science, or for
friendly epistolary correspondence. No one was a stranger, in any part of
the west, or even beyond it, who could speak this language. The great heresy
of the sixteenth century robbed us of this as of so many other blessings; it
dismembered that Europe which the Church had united, not only by her faith,
but by her language. But let us return to the cenacle, and continue our
contemplation of the wondrous workings of the holy Spirit within this still
closed sanctuary.
First
of all, we look for Mary; for her who now, more than ever, is full of grace.
After those measureless gifts lavished upon her in her Immaculate
Conception; after the treasures of holiness infused into her by the
Incarnate Word during the nine months she bore Him in her womb; after the
special graces granted her for acting and suffering in union with her Son,
in the work of the world's Redemption; after the favours wherewith this same
Jesus loaded her when in the glory of His Resurrection: we should have
thought that heaven had given all it could to a mere creature, however
sublime the destiny of that creature might he. But no. Here is a new mission
opened for Mary. The Church is born; she is born of Mary. Mary has given
birth to the bride of her Son; new duties fall upon the Mother of the
Church. Jesus has ascended into heaven, leaving Mary upon the earth, that
she may nurse the infant Church. Oh! how lovely and yet how dignified, is
this infancy of our dear Church, cherished as she is, fed, and strengthened
by Mary! But this second Eve, this true Mother of the living, [9] must
receive a fresh infusion of grace to fit her for this her new office:
therefore it is that she has the first claim to, and the richest portion of,
the gifts of the Holy Ghost. Heretofore, He overshadowed her and made her
Mother of the Son of God; now He makes her the Mother of the Christian
people. It is the verification of those words of the royal prophet: 'The
stream (literally, the impetuosity) of the river maketh the city of God
joyful: the Most High hath sanctified His own tabernacle.' [10] The Spirit
of love here fulfils the intention expressed by our Redeemer when dying on
the cross. 'Woman!' said Jesus to her, 'behold thy son!' St. John was this
son, and he represented all mankind. The Holy Ghost now infuses into Mary
the plenitude of the grace needful for her maternal mission. From this day
forward, she acts as Mother of the infant Church; and when, at length, the
Church no longer needs her visible presence, this Mother quits the earth for
heaven, where she is crowned Queen; but there, too, she exercises her
glorious title and office of Mother of men.
Let us
contemplate this masterpiece of Pentecost, and admire the new loveliness
that beams in Mary from this new maternity. She is inflamed by the fire of
divine love, and this in a way not felt before. She is all devoted to the
office put upon her, and for which she has been left on earth. The grace of
the apostolate is granted to her. She has received the tongue of fire; and
although her voice is not to make itself heard in public preaching, yet will
she speak to the apostles, directing and consoling them in their labours.
She will speak, too, to the faithful, but with a force, a sweetness, and a
persuasiveness, becoming one whom God has made the most exalted of His
creatures. The primitive Christians, with such a training as this, will have
vigour and energy enough to resist all the attacks of hell, and, like
Stephen who had often listened to her inspiring words, to die martyrs for
the faith.
Let us
next look at the apostolic college. The frequent instructions they have been
receiving from their Lord, during the forty days after His Resurrection,
have changed them into quite other men; but now that they have received the
Holy Ghost, the change and conversion is complete. They are filled with the
enthusiasm of faith; their souls are on fire with divine love; the conquest
of the whole world, this is their ambition, and they know it is their
mission. What their Master had told them is fulfilled: they are endued with
power from on high, [11] and are ready for the battle. Who would suppose
that these are the men who crouched with fear, when their Jesus was in the
hands of His enemies? Who would take these to be the men that doubted of His
Resurrection? All that this beloved Master has taught them is now so clear
to them! They see it all, they understand it all. The Holy Ghost has infused
into them, and in a sublime degree, the gift of faith; they are impatient to
spread this faith throughout the whole earth. Far from fearing, they even
long to suffer persecution in the discharge of the office entrusted to them
by Jesus, that of preaching His name and His glory unto all nations.
Look
at Peter. You easily recognize him by that majestic bearing, which, though
sweetly tempered by deep humility, bespeaks his pre-eminent dignity. A few
hours ago, it was the tranquil gravity of the head of the apostolic college;
now, his whole face gleams with the flash of enthusiasm, for the Holy Ghost
is now sovereign possessor of this vicar of Christ, this prince of the word,
this master-teacher of truth. Near him are seated the other apostles:
Andrew, his elder brother, who now conceives that ardent passion for the
cross, which is to be his grand characteristic; John, whose meek and gentle
eye now glistens with the fire of inspiration, betokening the prophet of
Patmos; James, the brother of John, and called, like him, the son of
thunder, [12] bears in his whole attitude the appearance of the future
chivalrous conqueror of Iberia. The other James, known and loved under the
name of the brother of Jesus, feels a fresh and deeper transport of
joyousness as the power of the Spirit thrills through his being. Matthew is
encircled with a glowing light, which points him out to us as the first
writer of the new Testament. Thomas, whose faith was the fruit he took from
Jesus' wounds, feels that faith now made perfect; it is generous, free,
unreserved, worthy of the brave apostle of the far east. In a word, all
twelve are a living hymn to the glory of the almighty Spirit, whose power is
thus magnificently evinced even at the outset of His reign.
The
disciples, too, are sharers, though in a less degree than the apostles, of
the divine gift; they receive the same Spirit, the same sacred fire, for
they too, are to go forth, conquer the world, and found Churches. The holy
women, also, who form part of the assembly of the cenacle, have received the
graces of this wondrous descent of the Holy Ghost. It was love that
emboldened them to stand near the cross of Jesus, and be the first to visit
His sepulchre on Easter morning; this love is now redoubled. A tongue of
fire has stood over each of them, and the time will come when they will
speak, with fervid eloquence, of Jesus, to both Jews and Gentiles. The
Synagogue will banish Magdalene and her companions: the Gentiles of our
western Europe will receive them, and the word of these holy exiles will
produce a hundredfold of fruit.
Meanwhile, a large crowd of Jews has collected round the mysterious cenacle.
Not only has the 'mighty wind' excited their curiosity, but, moreover, that
same divine Spirit, who is working such wonders upon the holy assembly
within, is impelling them to visit the house, whereto is the newborn Church
of Christ. They clamour for the apostles, and these are burning with zeal to
begin their work; so, too, are all. At once, then, the crowd sees these men
standing in its midst, and relating the prodigy that has been wrought by the
God of Israel. What is the surprise of this multitude, composed as it is of
people of so many different nations, when these poor uneducated Galileans
address them, each in the language of his own country? They have heard them
speak before this, and they expected a repetition of the jargon now; when
lo! there is the correct accent and diction of every country, and with such
eloquence! The symbol of unity is here shown in all its magnificence. Here
is the Christian Church; it is one, though consisting of such varied
elements: the walls of division, which divine justice had set up between
nation and nation, are now removed. Here, also, are the heralds of the faith
of Christ; they are ready for their grand mission; they long to traverse the
earth, and to save it by the word of their preaching.
But in
the crowd there are some who are shocked at witnessing this heavenly
enthusiasm of the apostles. 'These men,' say they, 'are full of new wine!'
It is the language of rationalism, explaining away mystery by reason. These
Galileans, these 'drunken men', are, however, to conquer the whole world to
Christ, and to give the Holy Ghost, with His enebriating unction, to all
mankind. The holy apostles feel that it is time to proclaim the new
Pentecost; yes, this anniversary of the old is a fitting day for the new to
be declared. But in this proclamation of the law of mercy and love, which is
to supersede the law of justice and fear, who is to be the Moses? Our
Emmanuel, before ascending into heaven, had selected one of the twelve for
the glorious office: it is Peter, the rock on whom is built the Church. It
is time for the shepherd to show himself and speak, for the flock is now to
be formed. Let us hearken to the Holy Ghost, who is about to speak by His
chief organ to this wondering and attentive multitude. The apostle, though
he speaks in one tongue, is under-stood by each of his audience, no matter
what his country and language may be. The discourse is, of itself, a
guarantee of the truth and divine origin of the new law.
The
fisherman of Genesareth thus pours forth his wondrous eloquence: 'Ye men of
Judea, and all you that dwell in Jerusalem, be this known to you, and, with
your ears, receive my words! For these are not drunk, as you suppose, seeing
it is but the third hour of the day. But this is that which was spoken of by
the prophet Joel: "And it shall come to pass in the last days, saith the
Lord, I will pour out of my Spirit upon all flesh: and your sons and your
daughters shall prophesy, and your young men shall see visions, and your old
men shall dream dreams. And upon my servants indeed, and upon my handmaids,
will I pour out, in those days of my Spirit, and they shall prophesy." Ye
men of Israel, hear these words: Jesus of Nazareth, a Man approved of God
among you, by miracles and wonders and signs, which God did by Him in the
midst of you, as you also know. This same being delivered up, by the
determinate counsel and foreknowledge of God, you, by the hands of wicked
men, have crucified and slain. Whom God hath raised up, having loosed the
sorrows of hell (the tomb), as it was impossible that He should be holden by
it. For David saith concerning Him: "My flesh shall rest in hope, because
Thou wilt not leave my soul in the tomb, nor suffer Thy holy One to see
corruption." Ye men, brethren, let me freely speak to you of the patriarch
David: that he died and was buried, and his sepulchre is with us to this
day. Whereas, therefore, he was a prophet, he spoke of the Resurrection of
Christ; for neither was He left in the tomb, neither did His flesh see
corruption. This Jesus hath God raised again, whereof all we are witnesses.
Being exalted by the right hand of God, and having received of the Father
the promise of the Holy Ghost, He hath poured forth this which you see and
hear. Therefore, let all the house of Israel know most certainly, that God
hath made both Lord and Christ this same Jesus, whom you have crucified.'
[13] Thus did the second Moses promulgate the new Law. How must his hearers
have welcomed the stupendous gift of this new Pentecost, which put them in
possession of the divine realities foreshadowed by that figurative one of
old f Here again, it was God revealing Himself to His creatures, and, as
usual, by miracles. Peter alludes to the wonders wrought by Jesus, who thus
bore testimony to His being the Messias. He tells his audience that the Holy
Ghost has been sent from heaven, according to the promise made to this Jesus
by His Father: they have proof enough of the great fact, in the gift of
tongues of which they themselves are witnesses.
The
holy Spirit makes His presence and influence to be felt in the hearts of
these favoured listeners. & few moments previously they were disciples of
Sinai, who had come from distant lands to celebrate the by-gone Pasch and
Pentecost; now they have faith, simple and full faith, in Christ. They
repent of the awful crime of His death, of which they have been accomplices;
they confess His Resurrection and Ascension; they beseech Peter and the rest
of the apostles to put them in the way of salvation: 'Men and brethren!' say
they, 'what shall we do?' [14] Better dispositions could not be: they desire
to know their duty, and are determined to do it. Peter resumes his
discourse, saying: 'Do penance, and be baptized, every one of you, in the
name of Jesus Christ, for the remission of your sins; and you shall receive
the gift of the Holy Ghost. For the promise is to you, and to your children,
and to all that are afar off, whomsoever the Lord our God shall call.' [15]
The
Jewish Pentecost pales at each word of the new Moses; the Christian
Pentecost manifests itself with clearer light. The reign of the Holy Ghost
is inaugurated in Jerusalem, and under the very shadow of that temple which
is doomed to destruction. Peter continued his instructions; but the sacred
Volume has left us only these few words, wherewith, probably, the apostle
made his final appeal to his hearers: 'Save yourselves from this perverse
generation!' [16] These children of Israel had to make this sacrifice, or
they never could have shared in the graces of the new Pentecost: they had to
cut themselves off from their own people; they had to leave the Synagogue
for the Church. There was a struggle in many a heart at that moment; but the
Holy Spirit triumphed; three thousand declared themselves disciples of
Christ, and received the mark of adoption in holy Baptism. Church of the
living God! how lovely art thou in thy first reception of the divine Spirit!
how admirable is thy early progress! Thy first abode was in the Immaculate
Mary, the Virgin full of grace, the Mother of God; thy second victory gave
thee the hundred and twenty disciples of the cenacle; and now, three
thousand elect proclaim thee as their mother, and, leaving the unhappy
Jerusalem, will carry thy name and kingdom to their own countries. Tomorrow,
Peter is to preach in the temple, and five thousand men will enroll
themselves as disciples of Jesus of Nazareth. Hail! then, dear creation of
the Holy Ghost! Militant on earth; triumphant in heaven; beautiful, noble,
immortal Church, all hail! And thou, bright Pentecost! day of our truest
birth! how fair, how glorious, thou makest these first hours of Jesus' bride
on earth! The divine Spirit thou givest us, has written, not upon stone, but
upon our hearts, the Law that is to govern us. In thee, O Pentecost! we find
realized the hopes foreshadowed in the mystery of the Epiphany; for though
thou thyself art promulgated in Jerusalem, yet thy graces are to be extended
to all that are afar off, that is, to us Gentiles. The Magi came from the
east; we watched them as they visited the crib of the divine Babe, for we
knew that we, too, were to have our season of grace. It was thou, O holy
Spirit! that didst attract them to Bethlehem: and now, in this Pentecost of
Thy power, Thou callest all men; the star is changed into tongues of fire,
and the face of the earth is to be renewed. Oh! grant that we may be ever
faithful to the graces thou offerest us, and carefully treasure the gifts
sent us, with Thee and through Thee, by the Father and the Son!
The
mystery of Pentecost holds so important a place in the Christian
dispensation, that we cannot be surprised at the Church's ranking it, in her
liturgy, on an equality with her paschal solemnity. The Pasch is the
redemption of man by the victory of Christ; Pentecost is the Holy Ghost
taking possession of man redeemed. The Ascension is the intermediate
mystery; it consummates the Pasch, by placing the Man-God, the Conqueror of
death, and our Head, at the right hand of the Father; it prepares the
mission of the Holy Ghost to our earth. This mission could not take place
until Jesus had been glorified, as St. John tells us; [17] and several
reasons are assigned for this fact by the holy fathers. It was necessary
that the Son of God, who, together with the Father, is the principle of the
procession of the Holy Ghost in the divine essence, should also personally
send this divine Spirit upon the earth. The exterior mission of one of the
Three Persons is but the sequel and manifestation of the mysterious and
eternal production which is ever going on within the Divinity. Thus the
Father is not sent, either by the Son or by the Holy Ghost, because He does
not proceed from them. The Son is sent to men by the Father, of whom He is
eternally begotten. The Holy Ghost is sent by the Father and the Son,
because He proceeds from both. But, in order that the mission of the Holy
Ghost might give greater glory to the Son, there was a congruity in its not
taking place until such time as the Incarnate Word should be enthroned at
the right hand of the Father. How immense the glory of human nature, that it
was hypostatically united to the Person of the Son of God when this mission
of the Holy Ghost was achieved! and that we can say, in strict truth, the
Holy Ghost was sent by the Man-God! This divine mission was not to be given
to the Third Person, until men were deprived of the visible presence of
Jesus. As we have already said, the hearts of the faithful were henceforward
to follow their absent Redeemer by a purer and wholly spiritual love. Now,
who was to bring us this new love, if not He who is the link of the eternal
love of the Father and the Son?
This
holy Spirit of love and union is called, in the sacred Scriptures, the 'Gift
of God'; and it is on the day of Pentecost that the Father and Son send us
this ineffable Gift. Let us call to mind the words spoken by our Emmanuel to
the Samaritan woman at the well of Sichar: 'If thou didst know the Gift of
God!’[18] He had not yet been given, He had not yet been manifested,
otherwise than in a partial way. From this day forward, He inundates the
whole earth with His fire, He gives spiritual life to all, He makes His
influence felt in every place. We know the Gift of God; so that we have but
to open our hearts to receive Him, as did the three thousand who listened to
St. Peter's sermon. Observe, too, the season of the year, in which the Holy
Ghost comes to take possession of His earthly kingdom. Our Jesus, the Sun of
justice, arose in Bethlehem in the very depth of winter; humble and gradual
was His ascent to the zenith of His glory. But the Spirit of the Father and
the Son came in the season that harmonizes with His own divine
characteristic. He is a consuming Fire. [19]
He
comes into the world when summer is in its pride, and sunshine decks our
earth with loveliest flowers. Let us welcome the life-giving heat of the
Holy Ghost, and earnestly beseech Him that it may ever abide within us. The
liturgical year has brought us to the full possession of truth by the
Incarnate Word; let us carefully cherish the love, which the Holy Ghost has
now enkindled within our hearts.
The
Christian Pentecost, prefigured by the ancient one of the Jews, is of the
number of the feasts that were instituted by the apostles. As we have
already remarked, it formerly shared with Easter the honour of the solemn
administration of Baptism. Its octave, like that of Easter, and for the same
reason, ended with the Saturday following the feast. The catechumens
received Baptism on the night between Saturday and Sunday. So that the
Pentecost solemnity began on the vigil, for the neophytes at once put on
their white garments: on the eighth day, the Saturday, they laid them aside.
In the
middle-ages, the feast of Pentecost was called by the beautiful name of 'The
Pasch of roses,' just as the Sunday within the octave of the Ascension was
termed the 'Sunday of roses'. The colour and fragrance of this lovely flower
were considered by our Catholic forefathers as emblems of the tongues of
fire, which rested on the heads of the hundred and twenty disciples, and
poured forth the sweet gifts of love and grace on the infant Church. The
same idea suggested the red-coloured vestments for the liturgical services
during the whole octave. In his Rational (a work which abounds in most
interesting information regarding the mediæval liturgical usages), Durandus
tells us that, in the thirteenth century, a dove was allowed to fly about in
the church, and flowers and lighted tow were thrown down from the roof,
during the Mass on Whit Sunday; these were allusions to the two mysteries of
Jesus' baptism, and of the descent of the Holy Ghost on the day of
Pentecost.
At
Rome, the station is in the basilica of St. Peter. It was but just that
special honour should be paid to the prince of the apostles, for it was on
this day that his preaching won three thousand converts to the Church.
Though the station, and the indulgences attached to it, are at St. Peter's,
yet the sovereign Pontiff and the sacred college of Cardinals solemnize
today's service in the Lateran basilica, which is the mother-church of the
city and of the world.
1
Acts, ii. 1.
2
Eph. iii. 19.
3
St. Luke, xii. 49.
4
Our nine o'clock. Acts, ii. 15.
5
St. John, iii. 8.
6
Responsory for the Thursday within the Octave.
7
St. Matth. xxviii. 19.
8
Enarratio in Psalmum cxlvii., verse l4.
9
Gen. iii. 20.
10
Ps. xlv. 5.
11
St. Luke, xxiv. 49.
12
St. Mark, iii. 17.
13
Acts, ii. 14–36.
14
Acts, ii. 37.
15
1bid, 38, 39.
16
Ibid. 40.
17
St. John, vii. 39.
18
St. John, iv. 10.
Directives
from Heaven
D14 -
Charismatic
Renewal
PDF
D66
-
The Passion of Christ (Part 1)
PDF
D67
-
The Passion of Christ (Part 2)
PDF
D70
-
The Trinity
PDF
D87
-
Divinity of Jesus Christ PDF
D119
-
Jesus Christ, Redeemer PDF
D120 -
Resurrection PDF
D198
-
Kneel
Before Your God
PDF
D228 -
Consecrated Hands
PDF
D292 -
Way of
the Cross
PDF
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Revised:
June 11, 2011