Wednesday June 23, 2021 / June 10, 2021
Afterfeast of Pentecost. Tone seven.
Fast-free Week. Fast-free
Hieromartyr Timothy, bishop of Prusa (362). Finding of the relics (1609) of St. Basil, bishop of Ryazan (1295). Synaxis of All Saints of Riazan. St. John Maximovitch, Metropolitan of Tobolsk (1715). Synaxis of All Saints of Tobolsk Metropolia. Synaxis of All Saints of Siberia: St. Innocent, bishop of Irkutsk (1731); St. Macarius (Glukharev) of Altai (1847); St. Macarius (Nevsky), metropolitan of Moscow, apostle to Altai (1926); and others. New Hieromartyr Timothy priest (1940). St. Tamara the Confessor (1936) (Georgia). Venerable Silvanus of the Far Caves in Kiev (14th c.). Martyr Alexander and Virgin-martyr Antonina at Constantinople (313). Venerable Theophanes, monk, of Antioch (363), and St. Pansemne, the former harlot of Antioch. St. Bassian, bishop of Lodi in Lombardy (409).
John 10:1-9 Matins Gospel
Hebrews 13:17-21 St. Basil
John 10:9-16 St. Basil
Pentecost (also called Trinity Day or Descent of the Holy Spirit) is one of the Great Feasts of the Orthodox Church, celebrated fifty days after Pascha (thus always falling on a Sunday, this year: June 20, 2021, next year: June 12, 2022, and June 4, 2023, the year after that.)
Day of Pentecost
Fifty days after the Resurrection, on the excising Jewish feast of Pentecost, while the disciples and many other followers of Jesus Christ were gathered together to pray, the Holy Spirit descended upon them in the form of “cloven tongues of fire,” with the sound of a mighty rushing wind, and they began to speak in languages that they did not know. There were many visitors from the Jewish diaspora to Jerusalem at that time for the Jewish observance of the feast, and they were astonished to hear these untaught fisherman speaking praises to God in their alien tongues. This account is detailed in the Acts of the Apostles, chapter 2.
The number fifty, as in the fiftieth day after Pascha, stands for eternal and heavenly fulfillment, seven times seven, plus one.
Feast of Pentecost
The Orthodox Church sees Pentecost as 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 his Church. It is traditionally called the beginning of the One Holy Catholic and Apostolic Church.
Besides celebrating the coming of the Holy Spirit, the feast also celebrates the full revelation of the divine Trinity, Father, Son, and Holy Spirit. Hymns of the Church, celebrate the sign of the final act of God‘s self-disclosure to the world of His creation.
To Orthodox Christians, the feast of Pentecost is not just a celebration of an event in history. It is also a celebration their membership in the Church. They have lived Pentecost and received “the seal of the gift of the Holy Spirit” in the sacrament of chrismation.
Celebration of the feast
For the feast of Pentecost the icon of the Holy Trinity, the three angelic figures who appeared to Abraham, is placed in the center of the church for veneration. This icon is used with the traditional Pentecost icon. 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. Green vestments and coverings are also used.
In many parishes the feast is celebrated starting the evening before with Great Vespers. Some parishes also serve Matins on the morning of the feast before the Divine Liturgy.
The Liturgy of Saint John Chrysostom with special hymns replacing the standard Antiphons. 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.”
An extraordinary service called the Kneeling Vespers, is observed on the evening of Pentecost. This is a Vespers service to which are added three sets of long poetical prayers, the composition of Saint Basil the Great, during which everyone makes a full prostration, touching their foreheads to the floor (prostrations in church having been forbidden from the day of Pascha (Easter) up to this point). In many parishes, this service is done immediately after the Liturgy.
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.
Even though the start of the Church year is considered to start in September, the liturgical center of the annual cycle of Orthodox worship is the feast of Pascha, preceded by Great Lent, and pre-lent, and followed by the fifty days of paschal celebration until the feast of Pentecost. Until the start of the next Great Lent, the Sundays and weeks following Pentecost, are numbered from Pentecost. Liturgical readings and hymns will be based on the “weeks after Pentecost” as listed in the Octoechos, Apostolos, and Lectionary arranged Gospel.
Troparion (Tone 8) Blessed art You O Christ Our GodYou have revealed the fishermen as most wiseBy sending down upon them the Holy SpiritThrough them You drew the world into Your netO 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 fireHe called all to unity.Therefore, with one voice, we glorify the All-holy Spirit!
The Pentecost icon depicts the descent of the Holy Spirit onto the Church. It is usually displayed for veneration, at the center of the church, on the Sunday of Pentecost.
The icon has the Apostles sitting, as on Mount Sion, representing the first Church community, the beginning of the Christian Church. They form a semicircle to express the unity of the Church, the Mystical Body of Christ. The icon is not a depiction of the historical events of Pentecost, but it signifies that this is a great event for all time.
As with many icons, the Apostles are pictured in an inverse perspective, the figures grow larger as they recede into the background. Also, the building that the Apostles were in, is shown as background.
The Holy Spirit
At the top of the icon is another semicircle, with rays coming from it. The rays are pointing toward the Apostles, and the “tongues of fire” are seen descending upon each one of them signifying the descent of the Holy Spirit.
At the center of the group of Apostles, there is a place which is unoccupied. It is reserved for Christ, the invisible head of the Church. Some ancient icons symbolize Christ’s invisible presence with an altar, the throne of His glory. Clearly, no one else can be depicted here.
The Apostles sit orderly, unlike the Ascension icon where they seem confused. This is to show the gift of the Holy Spirit, the inner life of grace. The gift to the Church.
The group of twelve represent the Church, not just those mentioned in the book of Acts as being with the others on the day of Pentecost. Pictured in the icon is Paul, who became an Apostle of the Church and the greatest missionary. The four Evangelists, Matthew, Mark, Luke, and John, are shown holding the not yet written books of the Gospel. Other Apostles are holding scrolls that represent the teaching authority given to them by Christ.
In yet another semicircle, at the bottom of the icon, is a symbolic figure of a king. He is in a dark place that represents the world enveloped by sin. This one person represents the whole world that had formerly been without the light of faith. He is bent over to show he was made old by the sin of Adam. Through the power of the Holy Spirit the Church brings light to the whole world by her teaching. Sometimes, the figure is shown coming out, into the light, having a cloth containing scrolls which represent the teaching of the Apostles.