Pentecost Sunday

The coming of the Holy Spirit at Pentecost draws a connection with the events of the Old Covenant.  Fifty days after the Passover lamb was sacrificed, Moses received the Law of God on Mt. Sinai.  Fifty days after Jesus’ resurrection, the New Law is given: the Holy Spirit.  The Spirit Himself is able to direct the lives of the baptized – the eyes of our heart are trained to fix themselves upon Him by our own acts of faith, hope and love.

This Spirit is none other than the Spirit of Jesus.  He is Jesus’ lasting gift to us, enabling us to be with Him forever – and already in this age.   This lasting gift takes the form of deep peace: burning away all anxiety and fear.  The worst fear we have to face is of the judgment beyond death.  The Spirit of God, a Spirit of forgiveness and peace brings us safely through that judgment and sets us on a mission to bring the grace of forgiveness to the world.  Jesus is the Word of peace, of forgiveness – the Word of the Father.  This Word abides in us and inspires us in the person of the Spirit.  The Spirit is the Witness, the Spirit unites us to the joy of God, the peace of eternal glory and victory.

Come Holy Spirit!

LEO THE GREAT:

To the Hebrew people, now freed from Egypt, the law was given on Mount Sinai fifty days after the immolation of the paschal lamb. Similarly, after the passion of Christ in which the true Lamb of God was killed, just fifty days after his resurrection, the Holy Spirit fell upon the apostles and the whole group of believers.¹

BEDE:

It should be noted with respect to the historical sense that among the ancients the day of Pentecost (that is the fiftieth day, on which the law was given) was computed from [the time of] the killing of the [paschal] lamb. In our case, however, it is not from the Lord’s passion but from his resurrection, as the blessed Augustine explains it, that we are to calculate the fiftieth day, on which was sent the Holy Spirit, who, recalling the example of the old sign, most clearly consecrated the Lord’s day to himself by his coming.²

AUGUSTINE:

Fifty days are reckoned from the celebration of the Passover (which, as Moses ordered, was accomplished by slaying the lamb, a type to signify the future passion of the Lord) to the day on which Moses received the law on tablets written by the finger of God. Likewise, when fifty days had passed from the slaying and resurrection of him who was led as a lamb to the slaughter, the finger of God, that is, the Holy Spirit filled the believers gathered in one place.³

EPHREM THE SYRIAN:

When the blessed apostles
were gathered together
the place shook
and the scent of Paradise,
having recognized its home,
poured forth its perfumes,
delighting the heralds
by whom
the guests are instructed
and come to his banquet;
eagerly he awaits their arrival
for he is the Lover of mankind.⁴

CHRYSOSTOM:

Thus Moses was the greatest of the prophets, yet he, when others were to receive the Spirit, suffered diminution himself. But here it is not so. For just as fire kindles as many lamps as it will, so here the abundance of the Spirit was shown. Each one received a spring of Spirit, just as he himself said, that those who believe in him shall have “a spring of water gushing up to eternal life.” And it was justly so. For they were not going forth to argue with the pharaoh but to wrestle with the devil. The wonderful thing is this: they made no objections when they were sent; they did not say they were “weak in voice and slow of speech.” For Moses had taught them better. They did not say they were too young. Jeremiah had made them wise. And yet they heard many fearful things, much worse than what was in former times, but they were afraid to object. For they were angels of light and the servants of things on high.⁵

CYRIL OF JERUSALEM:

And lest people should be ignorant of the greatness of the mighty gift coming down to them, there sounded as it were a heavenly trumpet. For suddenly there came from heaven a sound as of the rushing of a mighty wind, signifying the presence of him who was to grant power to people to seize with violence the kingdom of God, that both their eyes might see the fiery tongues and their ears hear the sound.⁶

BEDE:

Now the Holy Spirit appeared in fire and in tongues because all those whom he fills he makes simultaneously to burn and to speak—to burn because of him and to speak about him. And at the same time he indicated that the holy church, when it had spread to the ends of the earth, was to speak in the languages of all nations.⁷

AUGUSTINE:

The dove shows that those who are sanctified by the Spirit should be without guile. That their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, therefore the appearance was that of cloven tongues. “Cloven tongues,” it said, “as of fire, and it sat upon each of them.” There is a diversity of tongues, but the diversity of tongues does not imply schisms. Do not be afraid of separation in the cloven tongues, but in the dove recognize unity.⁸

CYRIL OF JERUSALEM:

They partook of fire, not of burning but of saving fire. This is a fire that consumes the thorns of sins but gives luster to the soul. This is now coming upon you also in order to strip away and consume your sins, which are like thorns, and to brighten yet more that precious possession of your souls, and to give you grace, the same given then to the apostles.⁹

LEO THE GREAT:

Both the force of giving light and the power of burning were present for this reason, to create knowledge and to destroy sin.¹⁰

AUGUSTINE:

Now, amid this admirable correspondence, there is at least this very considerable difference in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Spirit came upon them who were gathered together in expectation of his promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of people. There the law was given outwardly, so that the unrighteous might be terrified;36 here it was given inwardly, so that they might be justified.¹¹

ARATOR:

Long after the old ark had overcome the waters of the sea, malicious people wished to extend their tower [of Babel] into heaven. In them, irreligious hearts divided the forms of their speech, and the good will in these arrogant confederates perished with their voice. At that time there was a confusion of language for a homogenous race; now there is one [language] for many since [that language] rejoices at the appearance of the coming church, [a language that] will have harmonious sounds; and [the church] brings about a return of eloquence in peace for the obedient [apostles], and the humble order gathers again what arrogant people scattered.¹²

AMBROSIASTER:

Any truth spoken by anyone is spoken by the Holy Spirit.¹³

CYRIL OF JERUSALEM:

The Holy Spirit adapts himself to each person. He sees the dispositions of each. He sees into our reasoning and our conscience, what we say, what we think, what we believe.¹⁴

CHRYSOSTOM:

One who hears about gifts might be upset if someone else has a greater one. But when it comes to service, things are the other way round. In this case, labor and sweat are implied. Why do you complain if they have been given more to do so as to spare you?¹⁵

HILARY OF POITIERS:

The one gift, which is in Christ, is available to everyone in its entirety, and what is present in every place is given insofar as we desire to receive it and will remain with us insofar as we desire to become worthy of it. This gift is with us even to the consummation of the world. This is the consolation of our expectation. This, through the efficacy of the gifts, is the pledge of our future hope. This is the light of the mind, the splendor of the soul. For this reason we must pray for this Holy Spirit.¹⁶

PETER CHRYSOLOGUS:

It was evening more by grief than by time. It was evening for minds darkened by the somber cloud of grief and sadness because although the report of the resurrection had given the slight glimmer of twilight, nevertheless the Lord had not yet shone through with his light in all its brilliance.¹⁷

CHRYSOSTOM:

And when they were thirsting to see him and were greatly afraid (which especially made their yearning greater), he then, when it was evening, presented himself before them. And he did so in a very marvelous way. And why did he appear in the “evening”? Because that was probably when they would be especially fearful.¹⁸

CYRIL OF ALEXANDRIA:

Why would he need to show them his hands and side if, as some perversely think, he did not rise again bodily? And if the goal was not to have the disciples think about him in this way, why not appear in another form and, disdaining any likeness of the flesh, conjure up other thoughts in their minds?¹⁹

MAXIMUS THE CONFESSOR:

Through his greeting of peace he breathes on them and bestows tranquility as well as a sharing in the Holy Spirit.²⁰

CYRIL OF ALEXANDRIA:

When Christ greeted his holy disciples with the words “peace be with you,” by peace he meant himself, for Christ’s presence always brings tranquility of soul. This is the grace Paul desired for believers when he wrote, “The peace of Christ which passes all understanding will guard your hearts and minds.” The peace of Christ which passes all understanding is in fact the Spirit of Christ, who fills those who share in him with every blessing.¹⁹

CHRYSOSTOM:

Therefore he gives good news to each in their own situation: to the men he gave peace because of their war; to the women he gave joy because of their sorrow. Then having put away all painful things, he tells of the victory of the cross, and this was the “peace.”²¹

THEODORE OF MOPSUESTIA:

What truly wonderful gifts! Indeed, it does not only give the power over the elements and the faculty to make signs and wonders but also concedes that God may name them [judges], and therefore the servants receive from him the authority that is proper to him. The prerogative to absolve and retain sins only belongs to God, and the Jews sometimes raised this objection with the Savior, saying, “Who can forgive sins but God alone?” The Lord generously gave this authority to those who honored him.²²

AMBROSE:

For this power has been entrusted to priests alone. It is only right, therefore, that the church, which has true priests, claims it. Heresy, which does not have the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power.²³

ORIGEN:

Consider the person inspired by Jesus as the apostles were and who can be known by his fruits as someone who has received the Holy Spirit and become spiritual by being led by the Spirit as a son of God to do everything by reason. This person forgives whatever God forgives and retains sins that cannot be healed, serving God like the prophets by speaking not his own words but those of the divine will. So he, too, serves God, who alone has authority to forgive.²⁴

CHRYSOSTOM:

You should hold your pastor in high honor. You care about your own affairs, and if you care for them well you won’t have to give an account to anyone else. But your pastor, even if he orders his own life well, if he does not have an anxious concern for your life as well, yes and of all those around him, he is sent to hell with the evildoers.… Therefore, knowing the greatness of their danger, give them a large measure of your goodwill.… They should receive your most favorable attention. But if you join with the rest in trampling on them … and throw them into despondency, you weaken their hands and render them, as well as yourselves, an easy prey to the waves, no matter how courageous they are.… You have respect for secular authorities, but when God appoints do we despise him who is appointed and abuse him and besmirch him with ten thousand reproaches, and though forbidden to judge our brothers, do we sharpen our tongue against our pastors?… I am not saying that I approve of those who exercise their pastorate unworthily, but I do greatly pity them and weep for them.… And even if there is much to say against the way they have lived their lives, this in no way invalidates what they do by commission from God.… But why am I speaking only of pastors? Not even an angel or archangel can do anything on its own. The Father, Son and Holy Spirit do it all while the pastor only furnishes the tongue and the hand. For it would not be right that the salvation of those who come to the sacraments in faith should be endangered by another’s wickedness.²⁵

1. SERMON 75. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 20). Downers Grove, IL: InterVarsity Press.
2. COMMENTARY ON THE ACTS OF THE APOSTLES. 2.1. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 20). Downers Grove, IL: InterVarsity Press.
3. ON THE SPIRIT AND THE LETTER 16.28. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 20). Downers Grove, IL: InterVarsity Press.
4. HYMNS ON PARADISE 11.14. Martin, F., & Smith, E. (Eds.). (2006). Acts (pp. 20–21). Downers Grove, IL: InterVarsity Press.
5. HOMILIES ON THE ACTS OF THE APOSTLES 4. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 21). Downers Grove, IL: InterVarsity Press.
6. CATECHETICAL LECTURE 17.15. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 22). Downers Grove, IL: InterVarsity Press.
7. COMMENTARY ON THE ACTS OF THE APOSTLES 2.3a. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 22). Downers Grove, IL: InterVarsity Press.
8. TRACTATES ON THE GOSPEL OF JOHN 6.3. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 22). Downers Grove, IL: InterVarsity Press.
9. CATECHETICAL LECTURE 17.15. Martin, F., & Smith, E. (Eds.). (2006). Acts (pp. 22–23). Downers Grove, IL: InterVarsity Press.
10. SERMON 75.2. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 23). Downers Grove, IL: InterVarsity Press.
11. ON THE SPIRIT AND THE LETTER 17.29. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 23). Downers Grove, IL: InterVarsity Press.
12. ON THE ACTS OF THE APOSTLES 1. Martin, F., & Smith, E. (Eds.). (2006). Acts (p. 26). Downers Grove, IL: InterVarsity Press.
13. COMMENTARY ON PAUL’S EPISTLES. Bray, G. L. (Ed.). (1999). 1–2 Corinthians (p. 118). Downers Grove, IL: InterVarsity Press.
14. CATECHETICAL LECTURES 14.22. Bray, G. L. (Ed.). (1999). 1–2 Corinthians (p. 120). Downers Grove, IL: InterVarsity Press.
15. Homilies on the Epistles of Paul to the Corinthians 29.4. Bray, G. L. (Ed.). (1999). 1–2 Corinthians (p. 120). Downers Grove, IL: InterVarsity Press.
16. ON THE TRINITY 2.35. Bray, G. L. (Ed.). (1999). 1–2 Corinthians (p. 120). Downers Grove, IL: InterVarsity Press.
17. SERMON 84.2. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 355). Downers Grove, IL: InterVarsity Press.
18. HOMILIES ON THE GOSPEL OF JOHN 86.2. Elowsky, J. C. (Ed.). (2007). John 11–21 (pp. 355–356). Downers Grove, IL: InterVarsity Press.
19. COMMENTARY ON THE GOSPEL OF JOHN 12:1. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 357). Downers Grove, IL: InterVarsity Press.
20. CHAPTERS ON KNOWLEDGE 2.46. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 357). Downers Grove, IL: InterVarsity Press.
21. HOMILIES ON THE GOSPEL OF JOHN 86.2–3. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 359). Downers Grove, IL: InterVarsity Press.
22. COMMENTARY ON JOHN 7.20.22–25. Elowsky, J. C. (Ed.). (2007). John 11–21 (pp. 362–363). Downers Grove, IL: InterVarsity Press.
23. CONCERNING REPENTANCE 1.2.6–7. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 363). Downers Grove, IL: InterVarsity Press.
24. ON PRAYER 28.8. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 364). Downers Grove, IL: InterVarsity Press.
25. HOMILIES ON THE GOSPEL OF JOHN 86.4. Elowsky, J. C. (Ed.). (2007). John 11–21 (p. 365). Downers Grove, IL: InterVarsity Press.