Whit Sunday the Dat of Pentecost
Veni, sancte Spiritus, re- Come, 0 holy Spirit, fill pie tuorum corda fidelium, the hearts of thy faithful, and et tui amoris in eis ignem enkindle within them the fire
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
1 Acts, ii. 1. * Eph. iii. 19. — See the chapter on the accende. of thy love.
' Mystery of Easter', pages 19 and 20, the divine law ; and every following year, the Israelites oelebrated 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, henoeforward, 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 oast fire on the earth ; and what will I, but that it be kindled ? n 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
- St. Luke, xii.*49 t and Pentecost. Asia, Africa, and even Borne, 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, 1 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 ;
1 Our nine o'clock. Acta, ii. 15. 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 V 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.' 2 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
1 St. John, iii. 8.
2 Responsory for the Thursday within the Octave, 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 >?ord 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. Josus had said: ' Go, teach all nations! n The Holy Ghost brings from heaven both the tongue that is to teach, and the fire (the love of God and of mar kind), 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.
1 St, Matth. Mviii. I9 t
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 0 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 Pentecost 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.' 1 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
1 Enarratio in Fwlmim cxhii^ verse 14, 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 be. 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, 1 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 hey
^en. iii T 20.
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 sanotified His own tabernacle.' 1 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 I ' St. J ohn 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. Frtfm 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 master- pieoe 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.
1 Ps. xlv. 5.
WttlT SUNDAY
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, 1 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 puffer 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. Tou 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 l fit. Luke, xxiy. 49. glistens with the fire of inspiration, betokening the prophet of Patmos ; James, the brother of John, arid called, like him, the son of thunder, 1 bears in his whole attitude the appearance of the future chivalrous conqueror of Iberia. The other J ames, 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 cenaole, 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 colleoted round the mysterious cenaole. Not only has the l Bt Mark, iii.17*
' 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, wherein is the new-born 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, 6 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 P Ouf
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 understood 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 G-od 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
Whit Sunday 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.' 1
Thus did the second Moses promulgate the new Law. How must his hearers have welcomed the stupendous gift of this new Penteoost, which put them in possession of the divine realities foreshadowed by that figurative one of old ! 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. A 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 whioh they have been accomplices; they oonfess His Resurrection and Ascen- iActs, ii. 14—36.
PASCH TIME. III.
PASCHAL TIMK sion ; 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?' 1 Better dispositions could not be : they desire to know their duty, and are determined to do it. Peter resumes his disoourse, 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. 9 2
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 ! ' 3
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. Churoh 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
1 Acts, ii. 37. 2 Ibid. 38, 39. 3 Ibid. 40.
WttIT SUNDAY as their mother, and, leaving the unhappy Jerusalem, will carry thy name and kingdom to their own countries. To-morrow, 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, 0 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, 0 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
PASCHAL TIMS
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 ; 1 and several reasons are assigned for this f aot 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 whioh 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 suoh 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 ? •
1 St. John, rii. 39.
This holy Spirit of love and union is called, in the saored 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 Siohar: 'If thou didst know the Gift of God ! n 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; 2 He comes into the world when summer is in its pride, and sunshine deoks 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 anoient 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,
1 §t. John, iv. 10. 2 Peut. iv. 24, 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 mediaeval 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 basilioa of St. Peter. It was but j ust 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 to-day's service in the Lateran basilica, which is the mother-church of the city and of the world,
WHIT SUNDAY: TIERCE
TIERCE
To-day holy Church celebrates the Hour of Tierce with unusual solemnity, and this in order to honour more markedly the mystery of Pentecost. During the whole year, indeed, she chooses this Hour as the most propitious for the celebration of the holy Sacrifice, wherein the Third Person of the Trinity manifests His almighty power. The Hour of Tierce, which corresponds to our nine o'clock in the morning, begins with a hymn to the Holy Ghost, composed by St. Ambrose; but to-day she uses in its stead the sublime and mystic Veni Creator, which was written in the ninth century, and, as tradition say s, by Charlemagne.
It was St. Hugh, Abbot of Cluny, in the eleventh century, who conceived the happy thought of introducing it into the Tierce of Whitsuntide ; and the Roman Church showed her approbation of the practice, by adopting it in her liturgy. Thence has come the custom of singing the Veni Creator before the Mass of Whit Sunday, in churches where Tierce is not sung.
At this solemn Hour, then, and during the chant of this soul-stirring hymn, the faithful should fervently adore the holy Spirit, and invite Him to enter into their hearts. At this very hour, He is filling our churches with His invisible presence, and, if there be no obstacle on our part, He will take possession of our souls. Let us acknowledge to Him the need we have of His visit ; let us importune Him to take up His new abode within us, now and for ever. Showing Him how our souls are sealed with Himself, by the indelible characters of Baptism and Confirmation, let us beseech Him to defend His own work. We are His own possession ; may He bestow upon us the graces we are now going to pray for! Let us be sincere in our petition : let us remember that, in order to receive the Holy Ghost and keep Him within us, we must renounce the spirit of the world, for our Saviour has said: 'No man can serve two masters.' 1 After the Pater Noster and Ave have been said in secret, the celebrant intones the usual invocation as follows: f. Deus in adjutorium meum intende. ty. Domine, ad adjuvandum me f estina.
Gloria Patri, &c.
Incline unto my aid, O
God.
Jty. 0 Lord, make haste to help me.
Glory be to the Father, &c.
Then follows the Veni Creator. The first stanza is always sung kneeling ; after which the clergy and people rise, and continue the rest of the hymn standing.
HYMN
Veni, Creator Spiritus, Mentes tuorum visita, Imple superna gratia Quae tu creasti pectora. Qui diceris Paraclitus, Altissimi donum Dei, Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septifoimis munere, Digitus Paternse dexterae, Tu rite promissum Patris, Sermone ditans guttura.
Accende lumen sensibus, Inf unde amorem cordibus, Infirma nostri corporis Yirtute firmans perpeti.
Hostem repellas longius, Pacemque dones protinus: Ductore sic te praevio
0 come, Creator Spirit, visit our souls; and with thy heavenly grace fill the hearts that were made by thee.
Thou art called the Paraclete, the Gift of the most high God, the living Fountain, Fire, Love, and spiritual Unction.
Thou art sevenfold in thy gifts: the Finger of the Father's hand ; the Father's solemn Promise, that enrichest men with the gift of tongues.
Enkindle thy light in our minds; infuse thy love into our hearts ; and strengthen the weakness of our flesh by thine unfailing power.
Repel the enemy far from us, and delay not to give us peace; be thou our guide, that
1 3t. Matth. vi. 24, by Google
WHIT SUNDAY: TIERCE
Yitemus omne noxium.
Per te sciamus da Patrem, Noscamus at que Filium, Teque utriusque Spiritum Credamus omni tempore.
Deo Patri sit gloria, Et Filio, qui a mortuis Surrexit, ac Paraclito Insaeculorumsaecula. Amen. Ant. Spiritus Domini. we may shun all that could bring us harm.
Grant that, through thee, we may know the Father and the Son ; and that we may evermore confess thee the Spirit of them both.
Glory be to God the Father, and to the Son who rose from the dead, and to the Paraclete, for everlasting ages ! Amen.
Ant. The Spiritof the Lord.
Legem pone mihi, Domine, viam justificationum tuarum : et exquiram earn semper.
Da mihi intellectum, et scrutabor legem tuam : et custodiam illam in toto corde meo.
Deduc me in semi tarn mandatorum tuorum : quia ipsam volui.
Inclina cor meum in testimonia tua: et non in avaritiam.
Averte oculos meos ne videant vanitatem: in via tua vivifica me.
Statue servo tuo eloquium tuum: in timore tuo.
Amputa opprobrium meum quod suspicatus sum: quia judicia tua jucunda.
Ecce concupivi mandata tua : in aequitate tua vivifica me.
Et veniat super me misericordia tua, Domine: salu-
Set before me for a law the way of thy justifications, 0 Lord : and I will always seek after it.
Give me understanding, and 1 will search thy law : and I will keep it with my whole heart.
Lead me into the path of thy commandments : for this same I have desired.
Incline my heart unto thy testimonies, and not to covet - ousness.
Turn away my eyes that they may not behold vanity: quicken me in thy way.
Establish thy word to thy servant, in thy fear.
Turn away my reproach, which I have apprehended : for thy judgments are delightful.
Behold I have longed after thy precepts : quicken me in thy justice.
And let thy mercy also come upon me, 0 Lord : thy salva- tare tuum, secundum elo- tion, according to thy word, quium tuum.
Etrespondeboexprobran- And I will answer the ene- tibus mihi verbum : quia mies of my soul who reproach speravi in sermonibus tuis. me in any thing, that I have
Et ne auf eras de ore meo And take not thou the verbum veritatis usquequa- word of truth utterly out of que: quia in judiciis tuis my mouth: for in thy words
Et custodiam legem tuam And I will always keep thy semper: in saeculum et in law, for ever and ever, saeculum saeculi.
Et ambulabam in latitu- And I walked at large, and dine: quia mandata tua ex- joyously, because I have sought quisivi. after thy commandments.
Et loquebar de testimo- And I spoke of thy testi- niis tuis in conspectu re- monies before kings : and I gum: et non confundebar. was not ashamed.
Et meditabar in manda- And I meditated on thy tis tuis: quae dilexi. commandments, which I loved.
Et levavi manus meas ad And I lifted up my hands mandata tua, quae dilexi : to thy commandments, which et exercebar in justificatio- I loved : and I was exercised nibus tuis. in thy justifications.
Gloria Patri, &c. Glory be to the Father, &c.
Memor esto verbi tui ser- Be thou mindful of thy vo tuo : in quo mihi spem word to thy servant, in which dedisti. thou hast given me hope.
Haec me consolata est in This hath comforted me in humilitate mea: quia elo- my humiliation : because thy quium tuum vivificavit me. word hath enlivened me.
Superbi inique agebant The proud did iniquitously usquequaque: a lege autem altogether: but I declined not tua non declinavi. from thy law.
Memor fui judiciorum I remembered, 0 Lord, thy tuorum a saeculo, Domine: judgments of old : and I was et consolatus sum. comforted.
Defectio tenuit me : pro A fainting hath taken hold peccatoribus derelinquenti- of me, because of the wicked bus legem tuam. that forsake thy law.
Cantabiles mihi erant ju- Thy justifications were th$ trusted in thy words. supersperavi.
I have hoped exceedingly.
WHIT SUNDAY: TIERCE stificationes tura : in loco peregrinationis meae.
Memor fui nocte nominis tui, Domine: et custodivi legem tuam.
Haec facta est mihi: quia justificationes tuas exquisivi.
Portio mea, Domine: dixi custodire legem tuam.
Deprecatus sum f aciem tuam in toto corde meo: miserere mei secundum eloquium tuum.
Cogitavi vias meas: et converti pedes meos in testimonia tua.
Paratus sum, et non sum turbatus: ut custodiam mandata tua.
Funes peccatorum circumplexi sunt me: et legem tuam non sum oblitus.
Media nocte surgebam ad confitendum tibi: super judicia justifications tuae.
Particeps ego sum omnium timentium te: et custodientium mandata tua.
Miseficordia tua, Domine, plena est terra: justificationes tuas doce me.
Gloria Patri, &c.
Bonitatem fecisti cum servo tuo, Domine: secundum verbum tuum.
Bonitatem et disciplinam et scientiam doce me: quia mandatis tuis credidi.
Priusquam humiliarer ego 4eliqui: propterea eloquiuin subject of my song, in the place of my pilgrimage.
In the night I have remembered thy name, 0 Lord: and have kept thy law.
This happened to me, because I sought after thy justifications.
0 Lord, my portion, I have said I would keep thy law.
1 entreated thy face with all my heart: have mercy on me according to thy word.
I have thought on my ways: and turned my feet unto thy testimonies.
I am ready, and am not troubled: that I may keep thy commandments.
The cords of the wicked have encompassed me: but I have not forgotten thy law.
I rose at midnight to give praise to thee, for the judgements of thy justifications.
I am a partaker with all them that fear thee, and that keep thy commandments.
The earth, 0 Lord, is full of thy mercy: teach me thy justifications.
Glory be to the Father, &c.
Thou hast done well with thy servant, 0 Lord, according to thy word.
Teach me goodness, and discipline, and knowledge: for I have believed thy commandments.
Before I was humbled, I offended: therefore, now that J tuum custodivi.
Bonus es tu : et in bonitate tua doce me justificationes tuas.
Multiplicata est super me iniquitas superborum: ego autem in toto corde meo scrutabor mandata tua.
Coagulatum est sicut lac cor eorum: ego vero legem tuam meditatus sum.
Bonum mihi quia humiliasti me: ut discam justificationes tuas.
Bonum mihi lex oris tui: super millia auri et argenti.
Manus tuse f ecerunt me, et plasma verunt me: da mihi intellectum, et discam mandata tua.
Qui timent te, videbunt me et laetabuntur: quia in verba tua supersperavi.
Cognovi Domine, quia aequitas judicia tua: et in veritate tua humiliasti me.
Fiat misericordia tua ut consoletur me: secundum eloquium tuum servo tuo.
Veniant mihi miserationes turo, et vivam: quia lex tua meditatio mea est.
Confundantur superbi, quia injuste iniquitatem f ecerunt in me: ego autem exercebor in mandatis tuis.
Convertantur mihi timentes te: et qui no verunt testijnonia tua. am enlightenedy have I kept thy word.
Thou art good: and, in thy goodness, teach me thy justifications.
The iniquity of the proud hath been multiplied over me: but I will seek thy commandments with my whole heart.
Their heart is curdled like milk: but I have meditated on thy law.
It is good for me that thou hast humbled me, that I may learn thy justifications.
2 hy word, which is the law of thy mouth, 0 heavenly Father, is good to me above thousands of gold and silver.
Thy hands have made me, and formed me: give me understanding, and I will learn thy commandments.
They that fear thee, shall see me and shall be glad: because I have greatly hoped in thy words.
I know, 0 Lord, that thy judgments are equity: and in thy truth thou hast humbled me.
Oh! let thy mercy be for my comfort, according to thy word unto thy servant.
Let thy tender mercies come unto me and I shall live: for thy law is my meditation.
Let the proud be ashamed, because they have done unjustly towards me: but I will be employed in thy commandments.
Let them that fear thee turn to me: and they that know thy testfmonjesj
WHIT SttDNAt: MASS
SOI
Fiat cor mourn immaculatum in justification! bus tuis: ut non confundar.
Ant. Spiritus Domini replevit orbem terrarum, alleluia:
Let my heart be undefiled in thy justifications, that I may not be confounded, on the day when thou comest to judge me
Ant. The Spirit of the Lord hath tilled the whole world, alleluia.
Quum complerentur dies Pentecostes, erant omnes discipuli pariter in eodem loco: et f actus est repente de coelo sonus tamquam advenientis spiritus vehementis, et replevit totam domum ubi erant sedentes.
I$2f. breve. Spiritus Domini replevit orbem terrarum, 0 Alleluia, alleluia. Spiritus. f. Et hoc quod continet omnia scientiam habet vocis, 0 Alleluia, alleluia. Gloria. Spiritus Domini. t. Spiritus Paraclitus, alleluia. ty. Docebit vos omnia, alleluia.
CAPITULUM
Acts, it.
"When the days of Pentecost were accomplished, they were all together in one place: and suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. ty. breve. The Spirit of the Lord hath filled the whole world, 0 Alleluia, alleluia. The Spirit. f. And that which contained all things, hath knowledge of the voice. 0 Alleluia, alleluia. Glory, &c. The Spirit &c. f. The Holy Ghost, the Paraclete, alleluia.
I£. Will teach you all things, alleluia.
The prayer is the Oolleot of the Mass, and is given on the next page.
MASS
The holy Sacrifice is now to be celebrated. Filled with the Holy Ghost, the Church is about to pay the solemn tribute of her gratitude, by offering the divine Victim, who, by His immolation, merited for us the great Gift, the Spirit. The Introit has been begun by the ohoir, and with an unusual joy and enthusiasm. The Gregorian chant has few finer pieoes than this. Aa to the words, they give us a prophecy, which receives its fulfilment to-day: it is taken from the Book of Wisdom. The holy Spirit fills the whole earth with His presence ; and as a pledge of His being with us, He gives to the apostles the gift of tongues.
INTROIT
Spiritus Domini replevit orbem terrarum, alleluia: et hoc quod continet omnia, scientiam habet vocis. Alleluia, alleluia, alleluia.
Ps. Exsurgat Deus, et dissipentur inimici ejus : et f ugiant qui oderunt eum a facie ejus. f. Gloria Patri. Spiritus Domini.
The Spirit of the Lord hath filled the whole world, alleluia : and that which containeth all things hath knowledge of the voice. Alleluia, alleluia, alleluia.
Ps. Let God arise, and his enemies be dispersed: and let them that hate him flee before his face. t. Glory, &c. The Spirit, &c.
The Collect tells us what favours we should petition for from our heavenly Father on suoh a day as this. It also tells us that the Holy Ghost brings us two prinoipal graoes: a relish for the things of God, and consolation of heart. Let us pray that we may receive both the one aud the other, that we may thus become perfect Christians.
COLLECT
Deus, qui hodierna die 0 God, who, by the light of corda fidelium sancti Spiri- the Holy Ghost, didst this day instruct the hearts of the faithful : grant that, by the same Spirit, we may relish what is right, and ever rejoice in his consolation. Through, &c. tus illustratione docuisti; da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. Per Dominum.
EPISTLE
Lectio Actuum Apostolorum. Cap. ii. Cum complerentur dies Pentecostes, erant omnes discipuli pariter in eodem loco; et f actus est repente
Lesson from the Acts of the Apostles. Ch. ii.
When the days of Pentecost were accomplished, they were all together in one place: and suddenly there came a sound
WHIT StJNl)At: JtASS de coelo sonus, tamquam advenientis spiritus vehementis, et replevit totam domum ubi erant sedentes. Et apparuerunt illis dispertitae linguae tamquam ignis, seditque supra singulos eorum: et repleti sunt omnes Spiritu Sancto, et coeperunt loqui variis Unguis, prout Spiritus Sanctus dabafc eloqui illis. Erant autem in Jerusalem habitantes Judaei, viri religiosi ex omni natione, quae sub coelo est. Facta autem hac voce, convenit multitudo, et mente confusa est, quoniam audiebat unusquisque lingua sua illos loquentes. Stupebant autem omnes, et mirabantur dicentes: Nonne ecce omnes isti, qui loquuntur, Gaiilaei sunt? et quomodo nos audivimus unusquisque linguam nostram, in qua nati sumus? Parthi et Medi, et ^lamitae, et qui habitant Mesopotamiam, Judaeam et Cappadociam, Pontum et Asiam, Phrygiam et Pamphyliam, ^gyptum, et partes Libyae quae est circa Cyrenen, et advenae Romani, Judaei, quoque, et Proselyti, Cretes et Arabes: audivimus eos loquentes nostris Unguis magnalia Dei. from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were dwelling at Jerusalem Jews, devout men out of every nation under heaven. And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue. And they were aU amazed and wondered, saying: Behold, are not all these, that speak, Galileans? and how have we heard, every man our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pohtus and Asia, Phrygia and Paraphilia, Egypt and the parts of Lybia about Cyrene, and strangers of Rome, Jews also, and Proselytes, Cretes and Arabians: we have heard them speak in our own tongues the wonderful works of God.
Four greats event mark the sojourn of man on earth; and each of them is a proof of God's infinite goodness towards us. The first is the creation of man and his vocation to a supernatural state, which
PASCtiAt TIME gives him, as his last end, the eternal vision and possession of God. The second is the Inoarnation of the divine Word, who, by uniting the human to the divine Nature, raises a created being to a participation of the Divinity, and, at the same time, provides the Victim needed for redeeming Adam and his race from the state of perdition into which they fell by sin. The third event is that which we celebrate to-day, the descent of the Holy Ghost. The fourth is the seoond coming of the Son of God, when He will free His bride, the Church, from the shackles of mortality, and lead her to heaven, there to celebrate His eternal nuptials with her. In these four divine acts, the last of which has not yet beeh accomplished, is included the whole history of mankind; all other events bear, more or less, upon them. Of course, 'the sensual man peroeiveth not these things;' 1 he never gives them a thought. The light shineth in darkness, and darkness doth not ooraprehend it. 2
Blessed, then, be the God of mercy, who hath called us out of darkness, into His marvellous light, the light of faith ! 3 He has made us children of that generation, which is not of flesh, nor of blood, nor of the will of man, but of God. 4 It is by this grace that we are now all attention to the third of God's great works, the descent of the Holy Ghost. We have been listening to the thrilling account given us of His coming. That mysterious storm, that fire, those tongues, that sacred enthusiasm of the disciples, have told us so much of God's plans upon this our world ! We could not but say within ourselves: 'Has God loved the world so much as this?' When our Redeemer was living with us on the earth, He said to one of His disciples: 'God hath so loved the world as to give it His only-begotten Son.' 5 The mystery
1 1 Cor. ii. 14. 2 St. John, i. 6. 8 1 St. Pet. ii 9,
- St. John, i. 13. * Ibid. iii. 16.
WtfIT SUNDAY: ttASd aohieved to-day forces us to complete these words, and say: 4 The Father and the Son have so loved the world, as to give it their own divine Spirit ! 9 Let us gratefully accept the Gift, and learn what man is. Rationalism and naturalism will have it that man's true happiness consists in following their principles, which are principles of pride and sensuality. Faith, on the contrary, teaches us humility and mortification, and these bring us to union with our infinite Good.
The first Alleluia-versicle is formed from the words of one of the psalms, where David shows us the Holy Ghost as the Author of a new creation ; as the renewer of the earth. The second is the fervent prayer, whereby the Church invokes the Spirit of love upon her children: it is always said kneeling.
Alleluia, alleluia. Alleluia, alleluia. f. Emitte Spiritum tu- f. Send forth thy Spirit, um, et creabuntur: et reno- and they shall be created: and vabis faciem terras. thou shalt renew the face of f. Yeni, sancte Spiritus, f. Come, 0 holy Spirit, fill reple tuorum corda fidelium: the hearts of thy faithful, and et tui amoris in eis ignem kindle within them the fire of
Then is immediately added the sequence. It was composed about the end of the twelfth century ; its authorship has been ascribed, and not without reasonable probability, to the great Pope Innocent III. It is a hymn of exquisite beauty, and is replete with tenderest love for Him who is ooequal God with the Father and the Son, and who is now about to establish His empire in our hearts.
Alleluia. the earth. Here all kneel.
Alleluia. accende. thy love.
SEQUENCE
Veni, sancte Spiritus,
FA80H TIMS. Ill,
Come, 0 holy Spirit I and X
2ASCHAL tltfR
Et emitte coelitus Lucis tuaB radium.
Yeni pater pauperum, Yeni dator munerum, Yeni lumen cordium.
Consolator optime, Dulcis hospes animae, Dulce refrigerium.
In labore requies, In aestu temperies, In fletu solatium.
0 Lux beatissima, Reple cordis intima Tuorum fidelium.
Sine tuo numine, Nihil est in nomine, Nihil est innoxium.
Lava quod est sordidum, Riga quod est aridum, Sana quod est saucium.
Flecte quod est rigidum, Fove quod est f rigidum, Rege quod est devium.
Da tuis fidelibus, In te confidentibus, Sacrum septenarium.
Da virtutis meritum, Da salutis exitum, Da perenne gaudium.
Amen. Alleluia. send from heaven a ray of thy light.
Come, Father of the poor! Come, giver of gifts! Come, thou light of our hearts!
Thou best of comforters! The soul's sweet guest and refreshment!
Her rest in toil; her shelter in heat: her solace in her woe!
0 most blessed Light! fill the inmost soul of thy faithful.
Without the divine assistance, there is nought in man, there is nought but evil.
Cleanse our defilements; water our dryness; heal our wounds.
Bend our stubborn will; warm up our cold hearts: guide our straying steps.
Give to thy faithful, who hope in thee, thy holy seven gifts.
Give them the merit of virtue; give them the happy issue of salvation; give them endless joy. Amen. Alleluia.
GOSPEL
Sequentia sancti Evangelii secundum Joannem. Cap. xiv. In illo tempore : Dixit Jesus discipulis suis: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum f aciemus : qui non diligit me, sermones meos
Sequel of the holy Gospel according to John. Ch. xiv. At that time: Jesus said to his disciples: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him: he that loveth me not, keepeth not my words. And
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30T the word which you have heard, is not mine: but the Father's who sent me. These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled nor let it be afraid. You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I. And now I have told you before it come to pass: that when it shall come to pass, you may believe. I will not now speak many things with you. For the prince of this world cometh, and ia me he hath not anything. But that the world may know that I love the Father: and as the Father hath given me commandment, so do I.
The coming of the Holy (Jhost is not only an event, which concerns mankind at large: each individual of the human race is invited to receive this same visit, which to-day renews the face of the earth} The merciful design of the sovereign Lord of all things is to contract a close alliance with each one of us. Jesus asks but one thing of us: that we love Him and
1 Ps. ciii. 30. non servat. Et sermonem quern audistis, non est meus: sed ejus qui misit me, Patris. Hsbc locutus sum vobis, apud vos manens. Paraclitus autem Spiritus Sanctus, quern mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia quaecumque dixero vobis. Pacem relinquo vobis, pacem meam do vobis : non quomodo mundus dat ego do vobis. Non turbetur cor vestrum, neque formidet. Audistis quia ego dixi vobis : Vado et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem: quia Pater major me est. Et nunc dixi vobis priusquam fiat : ut quum factum f uerit, credatis. Jam non multa loquar vobiscum. Venit enim princeps mundi hujus, et in me„non habet quidquam. Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mini Pater, sic facio. keep His word. If we do this, Ue promises us that the Father will love us, and will take up His abode in our soul. He tells us that the Holy Ghost is to oome ; and He is coming that He may, by His presence, complete the habitation of God within us. The sacred Trinity wiil turn this poor dwelling into a new heaven, until such time as we shall be taken, after this life, to the abode where we shall see our infinitely dear Guest, Father, Son, and Holy Ghost, whose love of us is so incomprehensibly great.
In this same passage of the Gospel, which is taken from His sermon at the last Supper, Jesus teaches us that the holy Spirit, who this day descends upon us, is sent, indeed, by the Father, but sent in the name of the Son. A little further on, in the same sermon, Jesus says that it is He Himself who sends the Paraclete. 1 These modes of expression show us the relations which exist, in the Trinity, between the first two Persons and the Holy Ghost. This divine Spirit is the Spirit of the Father, but He is also the Spirit of the Son ; it is the Father who sends Him, but the Son also sends Him ; for He proceeds from the Two as from one principle. On this great day of Pentecost, our gratitude should, therefore, be the same to the Son who is Wisdom, as to the Father who is Power ; for the Gift that is sent to us from heaven, comes from both. From all eternity, the Father has begotten His Son ; and, when the fulness of time came, He gave Him to men, that He might assume our human nature, and be our Mediator and Saviour. From all eternity, the Father and the Son have produced the Holy Ghost ; and, when the time marked in the divine decree came, they sent Him here upon our earth, that He might be to us, as He is between the Father and the Son, the principle of love. Jesus teaches us that the mission of the Holy
1 St. John, xvi. 7.
WHIT SUNDAY: MA8S
Ghost followed His own, because men required to be initiated into truth by Him who is Wisdom ; for how could they love what they did not know P But no sooner had Jesus consummated His work, and exalted His human Nature to the throne of God His Father, than He, together with the Father, sends the Holy Ghost, in order that He may maintain within us that word which is spirit and life, 1 and which leads us on to love.
The Offertory is taken from Psalm lxvii, where David foretells the coming of the divine Spirit, whose mission it is to confirm what Jesus has wrought. The cenacle is grander than the temple of Jerusalem. Henceforth, the Church is to take the place of the Synagogue, and kings and people will become her submissive children.
Confirma hoc Deus, quod Confirm, 0 God, what thou operatus es in nobis: a tern- hast wrought in us, from thy plo tuo, quod est in Jeru- temple which is in Jerusalem salem, tibi offerent reges kings shall offer presents to
Having before her, on the altar, the sacred gifts which have been presented to the divine Majesty, the Church prays, in the Secret, that the coming of the Holy Ghost may be to the faithful a fire which may consume all their dross, and a light which may give them a more perfect understanding of the teachings of the Son of God.
Munera, quaesumus Do- Sanctify, we beseech thee, mine, oblata sanctifica: et 0 Lord, these oblations, and corda nostra Sancti Spiritus purify our hearts by the light illustratione emunda. Per of the Holy Ghost. Through,
OFFERTORY munera, alleluia. thee, alleluia.
SECRET
Dominum.
&c.
1 St. John, vi. 64.
PREFACE
Yere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, ©terne Deus: per Christum Dominum nostrum, qui ascendens super omnes coelos, sedensque ad dexteram tuam, promissum Spiritum Sanctum hodierna die in filios adoptionis eflEudit. Quapropter profusis gaudiis, totus in orbe terrarum mundus exsultat. Sed et supernaB Virtutes, atque angelicsB Potestates, hymnum glorias tuse concinunt, sine fine dicentes: Sanctus, Sanctus, Sanctus.
It is truly meet and just, right and available to salvation, that we should always and in all places give thanks to thee, 0 holy Lord, Father almighty, eternal God, through Christ our Lord : who ascending above all the heavens, and sitting at thy right hand, sent down the promised holy Spirit, this day, upon the children of adoption. Wherefore the whole world displays its exceeding great joy. The heavenly Virtues, also, and the angelic Powers, sing in concert a hymn to thy glory, saying unceasingly: Holy, Holy, Holy!
The words of the Communion-anthem are from the Epistle ; they celebrate the solemn moment of the descent of the Holy Ghost. Jesus has given Himself to the faithful in the blessed Sacrament: but it was the holy Spirit who prepared them for such a favour ; who changed the bread and wine into the Body and Blood of the divine Victim ; and who will assist the faithful to co-operate with the grace of this holy Communion, which nourishes and strengthens their souls unto life everlasting.
COMMUNION
Factus est repente de coelo ■onus, tamquam advenientis spiritus vehementis, ubi erant sedentes, alleluia: et repleti sunt omnes Spiritu Sancto, loquentes magnalia Dei, alleluia, alleluia,
Suddenly there came a noise from heaven, as of a strong rushing wind, where they were sitting, alleluia: and they were all filled with the Holy Ghost, and published the wonderful works of God, alleluia, alleluia,
Googk
WHIT SUNDAY: VESPERS
Put, by the sacred mysteries, in possession of her Spouse, the Church prays, in the Postcommunion, that the Holy Ghost may abide for ever in our souls. She also speaks of that prerogative of the divine Spirit, whereby He turns our hearts from being dry and barren of good, into very Edens of fruitfulness. How consoling the thought, that our hearts are to be sprinkled with the dew of the Paraclete !
POSTCOMMUNION
Sancti Spiritus, Domine, corda nostra mundet infusio: et sui roris intima aspersione f oecundet. Per Dominum.
May the pouring forth of the Holy Ghost into our hearts cleanse them, O Lord, and render them fruitful bf the inward sprinkling of the dew of his grace. Through &c.
VESPERS
The great day is far spent: but the holy Spirit, whom we received this morning at the hour of Tieroe, gives us the irresistible desire to prolong our study of the sublime mystery. Let us, then, return to Jerusalem. The flame enkindled in the hearts of the apostles has spread among the admiring crowd. The Jewish pride of these men, who, but a few weeks back, had followed the divine Victim up the hill of Calvary, hooting Him with their blasphemies, is now changed into contrition ; they are heart-broken at the thought of having crucified the Lord of glory. 1 They only require to know the truth, to believe it, and to be baptized, and they will be true Christians. Whilst the holy Spirit is working within them, Peter and his fellow-apostles continue their instructions: He that died upon the cross,- and rose again from the grave, is the very Son of God, born of the Father
1 1 Cor. ii. 8.
PASCHAL TIMB from all eternity; the Spirit, that is now sent among them, is the Third Person, one with the Father and Son in the unity of the divine Nature. The Trinity, the Incarnation, the Redemption, are revealed, in all their magnificence, to these disciples of Moses ; the shadows of the ancient figures give place to the light and realities of the new Covenant. The time has come for the fulfilment of the prophecy uttered by St. John the Baptist on the banks of the Jordan, a prophecy which many of the present audience heard him speak: 'There hath stood One in the midst of you whom ye know not. The same is He that shall come after me, who is preferred before me; the latohet of whose shoe I am not worthy to loose. I baptize with water, but He shall baptize with the Holy Ghost.' 1
And yet, this Baptism of fire is to be administered ' by water. The Spirit who is fire, works by water and and is called the ' Fountain of living water.' The Prophet Ezeohiel foresaw this great day, when he spoke these words: * I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new Spirit within you. And I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my Spirit in the midst of you, and I will cause you to walk in my commandments, and to keep my judgments, and do them. And you shall be my people, and I will be your God.' 2
Nothing could be clearer than this prophecy; when the Spirit came, there was to be a fount of water poured out upon men. We have already seen this divine Spirit brooding over the waters at the creation. At the Epiphany, when celebrating the mystery of Jesus baptism in the Jordan, we saw the heavenly
1 St. John. i. 26, 27, 33. » Ezechiel, xxxyL 25-28,
WHIT SUNDAY: VE8PBB8
Dove uniting with the Word Incarnate in imparting a sanctifying power to the favoured element of water. On Holy Saturday, at the blessing of the font, the pontiff plunged the Paschal Candle (the symbol of Christ) into the water, and prayed thus : ' May the virtue of the Holy Ghost descend into all the water of this font ! ' And now, on this day of Pentecost, the cleansing stream is poured out in Jerusalem : Peter and his brethren plunge these children of Israel beneath the life-giving element, and lo ! three thousand children are regenerated in Christ ! How admirable are these ancestors of our faith, in whom were first fulfilled the prophecies ! We rejoiced at seeing the Magi dismount from their camels, enter the stable, and offer their mystic gifts at the feet of the King of the Jews ; but oh ! how much gladder and grander is our summer day of Pentecost ! for now the mysteries are complete; we are redeemed, Jesus is sitting at the right hand of the Father, the Holy Ghost has been sent to us, and is to abide with us for ever. Those rich sources of grace, the Sacraments, which our Jesus instituted during His stay among us, must now be thrown open. Baptism is the first : the Spirit of the Father and the Son has opened it by His coming, nor will the sacred stream cease to flow, till time be swallowed up in eternity. But this same divine Spirit is the * Gift of the most high God*; the apostles have received it, but they have received it in order to impart it to mankind. A second souroe is therefore opened, and the Sacrament of Confirmation gives the Holy Ghost to the three thousand neophytes. It is administered by Peter and his fellow-apostles, the bishops of the new Law: by the power that is in them, they communicate to the newlybaptized the heavenly strength they will henceforth peed for confessing the name of Jesus of Nazareth.
PASCHAL TIMfi
Even this is not dignity enough for these favoured Christians: they have been regenerated to a life of grace, they are doubly crowned by a twofold character, and now they are to have union with Christ, the Institutor of the Sacraments, the Mediator and Redeemer of mankind. A third source must be opened: the new priesthood, exercised for the first time by the apostles, must produce the Bread of life, that is, Jesus Himself, and feed the neophytes with this manna, whioh giveth life to the world. 1 The upper chamber, still fragrant with the sweet institution of the Eucharist, is the scene of its seoond celebration. Peter, surrounded by his brethren, oonsecrates the bread and wine ; and, by the operation of the Holy Ghost, the Body and Blood of Jesus are on the altar. The new Sacrifice is inaugurated, and henceforth it shall be daily offered up to the end of time. The neophytes approach, and receive from the hands of the apostles the heavenly food whioh consummates their union with God, through Jesus, the Priest for ever, according to the order of Melchisedech. 2
But among those who communicate at this first celebration of the holy Sacrifice, there is the blessed Mother of Jesus, in whose virginal womb He took Flesh. The Holy Ghost has, by His coming, given a new oonseeration to the office entrusted to her by Jesus, when, dying upon the cross, He made her Mother of men ; and now she is united, by the mystery of love, to that same dearest J esus of hers, who has ascended into heaven, leaving her to foster His infant Church. Henceforward, the Bread of life will daily give her this her beloved Son, until, at length, she herself shall be assumed into heaven, there to see and embrace Him for endless ages.
What a happiness for those neophytes who were i St. John, vi. 33. 2 Ps. cix. 4 ; Heb. v. 6 ; m. 17#
WHIT SUNDAY: VESPERS privileged, above the rest, in being brought to the Queen of heaven, the Virgin- Mother of Him who was the hope of Israel ! They saw this second Eve, they conversed with her, they felt for her that filial affection wherewith she inspired all the disciples of Jesus. The liturgy will speak to us, at another season, of these favoured ones ; we only allude to the incident now, to show how full and complete was the great day, on which began our holy mother Church. The sacred hierarchy was seen in Peter, the vicar of Christ, in the other apostles, and in the disoiples chosen by Jesus Himself. The seed of the word was sown in good soil, Baptism was administered to three thousand Israelites, the Holy Ghost was given to them to make them perfect Christians, the Son of God fed them with His own Flesh and Blood, and Mary adopted them as her spiritual children.
Let us now unite our voices with that of the Church; let us sing, with her, the praises of that holy Spirit, who made this first day of His mission to be so rich in grace.
The Offioe of Vespers begins with the proclamation of the number fifty, the same for both the Jewish and the Christian solemnity. The same antiphon describes the disciples as being in the cenacle, awaiting the arrival of the promised Gift.
Ant. Quum complerentur dies Pentecostes, erant omnes pariter in eodem loco, alleluia.
Ant. When the days of Pentecost were accomplished, they were all together in one place, alleluia.
The psalm which the Church sings under this antiphon represents the triumph of Christ in His Ascension. He is seated at His Father's right hand; it is ,from that high throne, that He, God and Man, consolidates His kingdom on earth by sending us, this day, His holy Spirit, who is to dwe^I with us, until
"PASCHAL TIMS
He Himself comes a second time; then will He avenge His Church, set her free from her enemies, and lead her in triumph to eternal glory.
The expectation of the disciples has been fulfilled, the holy Spirit has come down upon them ; but He did more than visit the souls of these His loving servants: He, on this very day, began His conquest of the whole earth.
Ant. Spiritus Domini re- Ant. The Spirit of the Lord plevit orbem terrarum, alle- hath filled the whole earth, luia. alleluia.
The second psalm commemorates the meroies of God to His people; the promised Covenant, which is fulfilled to-day ; the Eedemption ; His fidelity to His word. The mission of the Holy Ghost had been foretold by the prophets, and by Jesus Himself: God exeoutes His promise on this day.
The divine Spirit takes possession of the disoiples ; He gives them the power of the word, for it is by that they are to conquer the world.
Ant. Repleti sunt omnes Ant. They were all filled Spiritu Sancto, et coeperunt with the Holy Ghost, and they loqui. Alleluia, alleluia. began to speak. Alleluia, al-
The third psalm sings the happiness and hopes of the just man. The light that rues up in the darkness, is Jesus, the Son of God ; it is also the Holy Ghost, who this day bursts upon the world. The sinner who sees the gifts of God, and is angry \ is the unbelieving Jew, who shuts his eyes to the light, and rejeots the holy Spirit, as he rejeoted the Son of the eternal Father.
Ps. Dixit Dominus, page 92.
Ps. Confitebor tibi, page 93. luia.
Ps. Beatus vir 9 page 94.
^vhit suiibA? : VEsPEita
3lf
• Joyful at the thought of the three thousand converts made to-day, holy Church sings of the fountains of living water, wherein the divine Spirit gave them regeneration ; she speaks of these happy neophytes as of the fishes of Christ, who move in the waters of Baptism.
Ant. Fontes et omnia, Ant. 0 ye fountains, and quaB moventur in aquis, hy- all ye that move in the waters, mnum dicite Deo, alleluia. sing a hymn to God, alleluia.
The fourth psalm is a canticle of praise to our Creator, who* from His high heaven has looked with pity on our fallen nature ; and who, that He might raise us from our misery, sent us first His own Son, and afterwards, that is, to-day, has given us His divine Spirit.
Ps. Laudate pueri, page 95.
On this glorious day, the Holy Ghost began His oonquest of the world. It was by the word of the apostles that He made Himself its Master; but it was He that gave them to speak; He gave them a miraculous eloquence, and made it partake of His own omnipotence.
Ant. Loquebantur variis Ant. The apostles spoke,
Unguis apostoli magnalia with divers tongues, the won-
Dei. Alleluia, alleluia, al- drous works of God. Alleluia, leluia. alleluia, alleluia.
The fifth psalm of our Vespers begins with commemorating the first Pasch, the Exodus from Egypt and the prodigies that accompanied and followed it. The psalmist then goes on to tell us how the Gentiles beoame the slaves of their idols ; but to-day the Holy Ghost raises up men who are to destroy these false gods. The homes of Israel and Aaron are not to be the only ones to serve the true God. All nations are to be taught by the apostles, whose tongues of fire are to lead them to fear and hope iu
Sis
Paschal ntoa the Lord. We are no longer of the numher of the dead who praise not their God ; we are made to live the supernatural life, whioh the Son of the eternal Father merited for us by His Passion and Resurrection, and which the Holy Ghost infuses into us by the divine mystery of this day.
Ps. In exitu Israel, page 96.
CAP1TULUM
Acts, it.
Quum complerentur dies When the days of Pentecost
Pentecostes, erant omnes were accomplished, they were discipuli pariter in eodem all together in one place: and loco: etf actus est repentede suddenly there came a sound ccelo sonus tamquam adve- from heaven, as of a mighty nientis spiritus vehementis, wind coming, and it filled the et replevit totam domum whole house where they were ubi erant sedentes. sitting.
The hymn is the one we sang at Tierce, that is, at the very hour when the Holy Ghost descended upon the cenacle. Sublimity and unotion are the characteristics of this beautiful hymn, whioh is ever new and inexhaustible. hymn *
Veni, Creator Spiritus, Mentes tuorum visita, Imple superna gratia Quae tu creasti pectora. Qui diceris Paraclitus, Altissimi donum Dei, Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septiformis munere, Digitus Paternae dexterae, Tu rite promissum Patris,
O come, Creator Spirit, visit our souls; and with thy heavenly grace fill the hearts that were made by thee.
Thou art called the Paraclete, the Gift of the most high God, the living Fountain, Fire, Love, and spiritual Unction.
Thou art sevenfold in thy gifts : the Finger of the Father's hand ; the Father's solemn
- In the monastic rite, it is preceded by this responsory : breve. Spiritus Paraclitus, Alleluia, alleluia, y. Docebit vos omnia. * Alleluia. Gloria Patri. Spiritus.
Whit? Sunday: Vbs^eAs tJl&
Sermone ditans guttura.
Accende lumen sensibus, Infunde amorem cordibus, Infirma nostri corporis Virtute firmans perpeti.
Hostem repellas longius, Pacemque dones protinus: Ductore sic te prsevio Vitemus omne noxium.
Per te sciamus da Patrem, Noscamus atque Filium, Teque utriusque Spiritum Credamus omni tempore.
Deo Patri sit gloria, Et Filio, qui a mortuis Surrexit, ac Paraclito Insseculorumsaecula. Amen.
Loquebantur variis linguis apostoli, alleluia. ty. Magnalia Dei, alleluia.
Promise, that enrichest men with the gift of tongues.
Enkindle thy light in our minds; infuse thy love into our hearts ; and strengthen the weakness of our flesh by thine unfailing power.
Repel the enemy far from us, and delay not to give us peace; be thou our guide, that we may shun all that could bring us harm.
Grant that, through thee, we may know the Father and the Son ; and that we may evermore confess thee the Spirit of them both.
Glory be to God the Father, and to the Son who rose from the dead, and to the Paraclete, for everlasting ages ! Amen. f. The apostles spoke in divers tongues, alleluia.
1$. The wondrous works of God, alleluia.
Then follows the canticle of our blessed Lady, which is an essential part of the evening Office; and while it is being chanted the celebrant oenses the altar. The mystery of this great day lends an additional meaning to this exquisite canticle. It is not only the Virgin thanking and magnifying the Lord for having made her the Mother of His own Son; it is the same blessed Mother of God now filled with the Holy Ghost, and prepared by His visit for the new ministry that awaits her. The following beautiful antiphon is sung before and after the canticle, and thus puts it into harmony with our glorious solemnity.
Ant. Hodie completi sunt Ant. To-day were the days dies Pentecostes, alleluia: of Pentecost accomplished, tod hodie Spiritus Sanctus in igae discipulis apparuit, et tribait eis charismatum dona: raisit eos in universum mundum preedicare et testificari : qui crediderit et baptizatus f uerit, sal v us erit, alleluia. alleluia : to-day the Holy Gho at appeared, in the form of fire, to the disciples, and gave them the gifts of his graces: he sent them throughout the whole world to preach and testify, that he who shall believe and be baptized shall be saved, alleluia.
Cant. Magnificat, page 100.
COLLECT
Deus, qui hodierna die corda fidelium sancti Spiritus illustratione docuisti; da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. Per Dominum.
0 God, who, by the light of the Holy Ghost, didst this day instruct the hearts of the faithful : grant that, by the same Spirit, we may relish what is right, and ever rejoice in his consolation. Through, &c.
Agreeably to our usual praotioe, we will conclude the festival with a selection of liturgical pieces taken from the several Churches. We have been joining in the prayers of the holy Eoman Church ; now let us listen to the Greek Church. The following hymn, whioh was composed by St. John Damascene, is taken from the Penteco4arion.
HYMN
Divina tectus tardilinguis nebula, Eloquutus a Deo scriptam legem:
Materia enim abjecta, oculis mentis
Videre eum qui est discit,
Spiritus Cognitionem laudans divi- nis cantibus.
Coming forth from the mysterious cloud that covered him, the tongue-tied Moses promulgated the Law written by God; for, closing his eyes to material things, he learned to see Him who is: and praised, in sacred songs the Spirit he had been taught to know.
WfilT SUNDATT
Dixit severum et venerandum os: Divisio vobis non fiet, o amici:
Ego enim ad paternum ex- celsum thronum Considens, effundam Spiri- tus
Splendere desiderantibus gratiam infinitam. Terminus perf ectus verissimum Verbum
Tranquillae form© implet cor:
Opere enim expleto, laetifi- cavit amicos Flatu violento, et ignis glos- sematis Dato Spiritu, Christus ut pollicitus est.
Incomprehensibilis est di- vinissimus principatus. Rhetores enim demonstravit illitteratos, Satis sophistas mutire fa- ciendo sermone, Et a profunda nocte extra- hendo
Populos infinitos fulgur
Spiritus. Erat procedens ex ingen- ita luce Omnipotenter lucificus in- corruptusque splendor, Cujus per Filii paternam substantiam, Nunc manifestat cognatam facem
Ignita vox in Sion gentibus. Balneum divinum regenerationis
7ASCH TIMS. III.
The venerable lips, whose words were ever grave, said to his apostles: * Depart not from Jerusalem, my friends! for when I shall be seated on my Father's high throne, I will pour forth, on you who desire the light, the infinite grace of the Spirit.'
Having consummated his course, the Word, ever faithful to his promise, fills their hearts with sweet peace; for, having accomplished his work, Christ, as he had promised, gladdened his dear disciples, filling the cenacle with a mighty wind, and giving them the Spirit in the form of fiery tongues.
How incomprehensible is the power of our most holy God! Of illiterate men he made orators, whose words silenced philosophers, and, by the bright Spirit »that was within them, rescued countless people from the thick night of error.
This almighty Spirit, the illuminating and incorruptible brigheness, proceeds from the uncreated Light, from the Father and the Son. To the whole earth, this day, and on Mount Sion, is he made known in all his effulgence, by a voice of fire.
And thou, O Son of God, one Person in two Natures,
&22
PASCHAL TtMB
Verbo miscens compositaB naturae, Suppeditas mihi aquam ex incorrupto Vulnerato tuo latere, o Dei
Yerbum, Sigillans fervore Spiritus. Servitis omnes divinissi- mo principatui, Quot servi estis triluminis substantias : Supernaturaliter enim per- ficit ut benefactor, Et igneam f ormam Christus dat in salutem, To tarn porrigens gratiam
Spiritus. Solubilem purgationem criminum, Ignitum accipite Spiritus rorem,
0 filii luciformes Ecclesiae: Nunc enim ex Sion exivit lex,
Igneae linguae forma, Spiritus gratia. Concors clamavit instrumentorum cantus,
Adorare auream inanimam imaginem:
Paracliti autem lucif era gratia
Dignos facit ut clament: O
Trinitas sola, ^Jquipotens, sine principio, benedicta es. Vocem a Propheta dictam qui ignorarunt, Dicebant stulti, factam a vino ebrietatem, Loquelae peregrinae auditaB sunt ut apostolorum, hast prepared the divine laver of regeneration; whose water flowed from the wound of thy divine side, O Word of God! The Holy Ghost gives fruitfulness to the font by his own glowing flame.
You who adore the triplelighted Essence, you are the true servants of the sovereign God ! This day did Christ, our benefactor, accomplish his divine work : he gave us, for our salvation's sake, the whole grace of the Spirit, and he gave it in the form of fire.
O children of the Church! children of light! receive the dew of the holy Spirit, the dew that burns away the dross of sin. Now hath a law gone forth from Sion, the grace of the Spirit, in the form of a fiery tongue.
There was a time, when the shrill voice of many instruments bade the multitude adore a lifeless statue of gold: but now, by the life-giving grace of the Paraclete, men are made worthy to sing: 'O one, coequal, and unbeginning Trinity! we bless thee!'
The senseless crowd, when they heard the apostles speaking in divers tongues, forgot the prophecy of Joel, and said: 'These men are drunk with wine!' But we, instruct-
WHIT SUUDA1?
Pii autem tibi clamamus di- vinitus: Novifice universi, benedi- ctus es. Tertia quidem nacta est horarum gratiam, Ut demonstraret, tres substantias Adorare in simplicitate po- testatis: Sed in prima nunc dierum
Dominica Filius, Pater et Spiritus, benedictus es. ed by our God, cry out with fervent hearts: '0 thou, the Renewer of the world! we bless thee! '
The hour of Tierce was chosen for this eflhision of grace, showing us that we should adore three Persons in the oneness of power. Blessed art thou, Father, Son, and Spirit, on this the now first of days, the Sunday.
The Armenian Church offers us the following stanzas, which are well worthy of our admiration. They were written about the fifth century, and their authorship has been assigned, by some, to Moses of Khorene ; by others, to John Matagouni.
The Dove, sent unto men, has descended from heaven, amidst a mighty sound; ifc came in the form of light, which, with its bright fire, burned not but strengthened the disciples, as they sat in the sacred cenacle.
The dove is the Spirit, the Unsearchable that searcheth the deep things of God. He proceeds from the Father: he announces the second and dread coming. We are taught to believe him consubstantial with the Father.
Praise in the highest heavens to him that proceeds from the Father— the Holy Ghost! The apostles were inebriated with
Missa columba descendens magnse vocis sonitu de excelsis ad similitudinem lucis, f ulgoris igne armavit sine combustura discipulos, dum adhuc sederent in sacro ccenaculo.
Immaterialis columba, inscrutabilis, quae scrutatur profunda Dei, quae accipiens a Patre, renunciat terribilem alteram adventum, quamque praedicarunt consubstantialem.
Laus in altissimis procedenti a Patre Spiritui Sancto, per quern apostoli inebriati sunt immorfcali ca-
Paschal tim£ lice, et invitarunt terrain ad caelum.
Vivificator Deus, humane Spiritus, congregatos unanimi amore illuminasti igneis Unguis; quapropter nos quoque hodie celebramus adventum tuum sanctum.
Delectati sunt tuo adventu sancti apostoli, accersitis insimul dispersis ab invicem multisonis Unguis; quapropter nos quoque hodie celebramus adventum tuum sanctum.
Spiritali sancto baptismate, exornasti per eos terrarum orbem in vestibus pellucidis ac in novis amictibus; quapropter nos quoque hodie celebramus adventum tuum sanctum.
Qui in cherubico curru quiescis, hodie descendisti de coeUs in chorum apostolorum, sancte Spiritus: benedictus es, rex immortalis.
Qui graderis super pennas ventorum, hodie in igneis Unguis divisus quievisti in apostolis, sancte Spiritus: benedictus es, rex immortalis.
Qui curam habes in providentia tuarum creaturarum, hodie venisti ad firmandam Ecclesiam tuam, sancte Spiritus: benedictus ea, rex immortaUs. his immortal chalice, and they invited earth to heaven.
0 divine and life-giving Spirit! 0 Lover of mankind! thou didst illumine, with tongues of fire, the apostles who were assembled together in the bond of love. Wherefore do we also, this day, celebrate thy holy coming.
The holy apostles were gladdened by thy coming, and people of divers tongues were united together, who before were strangers to each other. Wherefore do we also, this day, celebrate thy holy coming.
By them thou didst, by holy and spiritual baptism, beautify the whole earth with a bright and new garment. Wherefore do we also, this day, celebrate thy holy coming.
Thou, 0 holy Spirit, who sit test on the chariot of the Cherubim, didst this day descend upon the choir of the apostles. Be thou blessed, O immortal King !
Thou, O holy Spirit, that walkest on the wings of the winds, didst this day rest, in divided tongues of fire, on the apostles. Be thou blessed O immortal King !
Thou, O holy Spirit, that carest, in thy providence, for thy creatures, didst this day come to strengthen thy Church. Be thou blessed, O immortal King!
The Ambrosian liturgy oontains this fine Prefaoe, which, though short, expresses the whole mystery of Pentecost.
PREFACE
-53quum et salutare, nos in hac praecipua festivitate gaudere, qua sacratissimum Paschal quinquaginta dierum mysteriis tegitur, et mysticus numerus adimpletur, et dispersio linguarum, quae dudum per superbiam in confusione facta fuerat, nunc per Spiritum sanctum adunatur. Hodie enim de coelis repente sonum audientes apostoli unius fidei symbolum exceperunt, et Unguis variis Evangelii tui gloriam cunctisgentibus tradiderunt. Per Christum Dominum nostrum.
It is just and available to salvation, that we rejoice on this great solemnity, whereon the most holy Pasch is veiled with the mystery of the fifty days, and the mystic number is completed, and the division of tongues, caused in times long past by pride, is now remedied by the unity produced by the Holy Ghost. # For, on this day, a sound was suddenly heard by the apostles, and, receiving the symbol of one faith, they, in divers tongues, taught all nations the glory of thy Gospel. Through Christ our Lord.
ILLATION
The Gothio Church of Spain celebrates the glorious mystery of Pentecost with its wonted eloquence and enthusiasm. The Mozarabio missal gives us this magnificent Illation or Prefaoe.
Dignum et justum est, omnipotens Deus, pro possibilitate carnali munerum tuorum beneficia confiteri, et indultum hodierno die donum salutis aeternae anniversaria semper commemoratione celebrare. Etenim pro adventu Spiritus tui sancti tacere quis audeat? cum omnis per apostolos
It is meet and just, O almighty God, that we acknowledge, to the best of human power, the blessing of thy gifts, and celebrate, by a yearly commemoration, the eternal salvation that was this day granted to mankind. For which of us would dare to be silent concerning the coming of thy holy Spirit, when, through thine
PASCHAL TIMS tuos etiam gentium barbararum lingua non taceat. Quia enim enarrare valet hujus hodierno die ignis illapsum, sic distributa discipulis genera uni versa linguarum; ut nec Latinus HebrsBO, nec Graecus 2Egjptio, nec Scytha Indo, propria dum quisque et peregrina audiens loquitur lingua, detrimentum vel alienigeni fecerit, vel sui senserit intellectus? Quaque virtute sit actum, quod dicentis veritatis praeconibus per spatia immensa terrarum unius atque indivisibilis donum doctrinae coelestis pro potestate voluntaria partiretur? Nihil agens unitati fideii dissonum, quamvis multiplicis scientise distributione pulcherrimum, et multimoda mirificum exstiterit varietate sermonum. Ostendens quod confessioni dominicss non impedit diversitas linguae, nec interest quod vario quis sermone f ateatur, dummodo unus sit ille qui creditur.
Obsecramus, igitur, Domine, ut haec nostra confessio de cordibus filiorum promissionis emissa, tibi Pater gloriae, semper accepta sit, et ad speranda ac promerenda ea quae tuis fidejibus apostles, not a tongue of even barbarous nations was silent? But who can narrate the descent of the fire which this day fell, giving to the disciples the divers tongues of all nations, in such wise that, when the Latin spoke to the Hebrew, or Greek to the Egyptian, or the Scythian to the Indian, and used his own language or heard the foreigner's, neither he that listened nor he that spoke failed to understand? Who could describe the power, that by its own free strength, imparted the gift of one and the same heavenly doctrine to them that were to preach the word of truth throughout the whole world? And though the distribution of manifold knowledge was beautiful beyond measure, and the gift of tongues was made admirable by its multiplied variety, yet was there nothing in all this that jarred with the unity of faith. From this we learn that diversity of tongues is no hindrance to men's praising their Lord, and that it matters not that different men profess their faith in different languages provided all believe in the same God.
We therefore beseech thee, 0 Lord, to accept this our homage of praise, which comes from the hearts of the children of promise. By the infusion of thy divine Spirit, bless and sanctify our souls 7 that thus we mav promisisti, sensus nostros divini Spiritus infusione benedicas atque sanctifices. Effusa etenim ad nostram indulgentiam tuaB gloriae largitate inter innumera dona atque opera sancti Spiritus, nihil sublimius Ecclesiae exordiis collatum fuisse cognoscimus, quam ut praeconium Evangelii tui ora Unguis universarum gentium loquerentur. Et hoc non nisi sancti Spiritus tui gratia revelante, qui nobis post resurrectionis Filii tui gloriam, transactis sept em hebdomadibus venit: ostendens quod etsi septiformis est, tamen in uno gradu omnium concordantium sibi virtutum summa consistit. Ac sicut septem unum in numeris est, sic septem inveniuntur in singulis. Hi sunt sine dubio septem gradus templi tui, per quos ad coelorum regna conscenditur. Hie est quinquagesimus remissionis annus olim in legis tropologiis praedicatus. Hie est f ructus messis novae, qui hodie mandatur offerri. Qui licet ante omnia ssecula semper aeternus sit: tamen nobis quum innotuit, tunc novus effectus est.
Nec illud sine mysterio esse si^nificans ? quod post hope for and receive the favours thou hast promised to thy faithful people. Among the numberless gifts and operations of the Holy Ghost, which were the generous outpouring of thy glory for our salvation's sake, nothing was grander at the beginning of the Church, than that a few men should speak the languages of all nations, and in the same preach thy Gospel. Such a prodigy as this could only have been by the inspiring grace of the Holy Ghost, who came to us after the seven weeks of thy Son's glorious Resurrection; hereby showing us, that although he be sevenfold in his gifts, yet that he is the perfection of all the virtues blended into one whole; just as seven is a separate number in itself, yet is it found in each of the other numbers. These, without doubt, are the seven steps of thy temple, whereby man is to mount to the kingdom of heaven. This is the fiftieth year of remission, that celebrated mysterious type of the old Law. This is the harvest of the first-fruits, which we are commanded to offer up on this day: they are fruits which, though eternal and existing before all ages, yet are new because now first made known to us.
Neither was it without a mysterious meaning, that this
Ascensionem Filii tui decima nobis die hoc munus infunditur, osteodens quod cultoribus vineae hie esset a patrefamilias denarius repromissuB. Magnum autem et prse omnibus necessarium fuit hoc tibi divini muneris signum, quod quum super capita discipulorum ignea conscendisset forma linguarum, de cordibus credentium nec dissonum aliquid faceret prod ire nec tepidum; sed praedicatores Verbi tui et intelligentia essent unanimes, et charitate f erventes. 0 ignis exurendo foecundans! Hunc igitur omnipotentem esse Dominum omnis intellectualis creatura vivificatione fatetur, cujus etiam Cherubin et Seraphin, ferventes copiosius igne, speciali ejus vocabulo sanctitatis divinre magnificantes SBqualitatem atque omnipotentiam Trinitatis, requiem non habentes, nec tali unquam officio lassescentes, coelestium exercituum praeciuentibus choris, perenni jubilatione decantant, adorant atque magnificant, ita dicentes: Sanctus! Sanctus! Sanctus!
Gift was poured out upon us on the tenth day after the Ascension of thy Son; it showed us that this was the coin of ten, (the denarius) promised by the Father of the family to the labourers in the vineyard. Great, indeed, and exceedingly necessary was this sign of thy divine Gift, that when the fiery tongues rested on the heads of the disciples, there should be produced nothing in the hearts of believers that was discordant or tepid, but that the preachers of thy Word should be unanimous in the truth, and fervent in charity. O blessed Fire, that burns yet gives fruitfulness ! Every intellectual being confesses, by the principle of life that is in it, that this Fire is the omnipotent God. The Cherubim and Seraphim, — thus called because of their burning more ardently with this Fire — praise the blessed Three, confessing them to be coequal in holiness and almighty power. Together with the hymning choirs of the heavenly hosts, they rest not nor grow tired of their office, but with unceasing jubilation, sing, adore, and praise ; saying: Holy! Holy! Holy !
The mystery of Pentecost was celebrated, by the Latin Churches of the middle-ages, in the most admirable sequences. We will offer some of these tq our readers during the octave. The one we select for to-day, was composed by the good king Robert of France.
SEQUENCE
Sancti Spiritus Adsit nobis, gratia. Quae corda nostra Sibi faciat Habitaculum. Expulsis inde Cunctis vitiis Spiritalibus. Spiritus alme, Illustrator hominum. Horridas
Nostrae mentis Purga tenebras. Amator sancte Sensatorum Semper cogitatuum.
Infunde unctionem tuam Clemens nostris sensibus.
Tu purificator Omnium flagitiorum, Spiritus. Purifica nostri oculum
Interioris hominis. Ut videri . Supremus Genitor Possit a nobis. Mundi cordis, Quern soli cernere Possunt oculi. Prophetas tu inspirasti, Ut praeconia Christi Praecinuissent inclyta.
Apostolos confortasti, Uti tropaeum Christi Per totum orbem veherent.
May the grace of the holy Spirit descend upon us,
And make our hearts a dwelling for himself,
By driving away from them all their spiritual vices.
0 dear Spirit, thou enlightener of man!
Dispel from our souls the horrid darkness that is in them.
O divine lover of holy thoughts !
Mercifully infuse thine unction into our minds.
0 Spirit, purifier of all our sins!
Purify the eye of our inward man,
That we may be enabled to see the sovereign Father,
Whom none can see, save them that are clean of heart.
1 Twas thou that inspiredst the prophets, and gavest them to foretell the grand glories of Christ.
1 Twas thou that strengthenedst the apostles, that they might carry the trophy of Christ throughout the whole world.
PASCHAL TIM*
Quando machinam Per Verbum suum Fecit Deus Coeli, terrae, marium. Tu super aquas, Foturus eas, Numeu tuum expandisti, Spiritus. Tu animabus Vivificandis
Aquas f oecuudas. Tu aspirando, Das spiritales Esse homines. Tu divisum
Per linguas mundum et ritus Adunasti, Domine.
Idololatras Ad cultum Dei revocas, Magistrorum optime. Ergo nos
Supplicantes tibi Exaudi propitius, Sancte Spiritus. Sine quo preces omnes Cassae creduntur, Et indignse Dei auribus. Tu qui
Omnium saeculorum sanctos Tui numinis docuisti instinctu Amplectendo, Spiritus. Ipse hodie
Apostolos Christi Donans munere insolito, Et cunctis inaudito Sreculis, Hunc diem
Gloriosum f ecisti sAmen T
When God, by his Word, created the heavens, earth, and seas,
Thou, O holy Spirit, didst stretch thy divine and fostering influence upon the waters,
Making them fruitful with living beings.
By thine inspiration, thou makest men to be spiritual.
Thou, O Lord, didst give unity to the world, which heretofore, was divided in language and religion.
0 best of masters! thou bringest idolaters to the worship of the true God.
Therefore, mercifully hear us who offer thee our prayers, O holy Spirit.
Without whom, all our prayers are vain, and unworthy to be presented to God.
1 Twas thou, O divine Spirit! that, by thy divine attractive instinct, didst teach the saints of every age.
'Twas thou, that by enriching the apostles of Christ with the incomparable gift, the gift unheard of in previous ages,
Didst make this day so glorious. Amen,
THE GIFTS OF THE HOLT GHOST
It is our intention to explain, during this week, the workings of the Holy Ghost, both in the Church, and in the faithful soul. These seven days are given to us, that we may know and appreciate the great Gift sent us by the Father and the Son. Moreover the Spirit who proceeds from the Father and the Son, has seven different ways whereby He manifests His presence in our souls. It behoves us, therefore, to devote this happy week to the study and love of the sevenfold gift, whereby are to be wrought our salvation and sanctification.
The seven gifts of the Holy Ghost are seven energies, which He graciously infuses into the soul, when He enters there by sanctifying grace. Actual graces put these divinely infused powers into motion, either all at once or separately ; and hereby, acts supernatural and meritorious of life everlasting are produced by the free consent of our will.
The prophet Isaias, guided by divine inspiration, has told us of these seven gifts. He is foretelling the workings of the Holy Ghost upon the Soul of the Son of God made Man, whom he calls the Flower of a virginal root of Jesse. He says: 'And the Spirit of the Lord shall rest upon Him: the Spirit of wisdom, and of understanding, the Spirit of oounsel and of fortitude, the Spirit of knowledge, and of godliness, and He shall be filled with the Spirit of the fear of the Lord.' 1 These mysterious words not only express the qualities of the Holy Ghost ; they also describe the effects He produces in the soul of man; and it is in this sense that they have been interpreted by the holy fathers and theologians.
The sacred Humanity of the Incarnate Son of
1 Is. xi. 2, 3.
God is the supernatural type of our own ; and what the Holy Ghost operated in the former for its sanotifioation, that same, in proportion, He wills to do in the latter. He infused into the Son of Mary the seven energies mentioned by the prophet ; the same seven gifts are prepared for regenerated man. But let us notice the order in which they oome. Isaias begins with the Spirit of wisdom, and ends with the Spirit of the fear of the Lord. Wisdom, as we shall see further on, is the noblest prerogative of whioh man is capable ; whereas the fear of the Lord is but the beginning of wisdom, as the royal psalmist assures us. 1 The soul of J esus was oreated for a personal union with the divine Word, and was therefore treated with exceptional honour; the first and foremost gift infused into it was that of wisdom, and the gift of the fear of the Lord followed, neoessarily indeed (because a creature is not perfect unless it have this quality), but still as a sequel and completion. With us, on the contrary, frail and inconstant as we are, the fear of God is the foundation of our whole spiritual building, and by it we raise ourselves gradually to that wisdom whioh brings union with God. It is by means of the gifts of the Holy Ghost that man attains to perfection ; but they are bestowed upon him in the order inverse of that wherein Isaias names them when speaking of the Son of God. We reoeive them at the time of our Baptism ; and, when we have the misfortune to lose them (as we do when we lose sanctifying graoe, that is, when we commit a mortal sin), they are restored to us by the sacrament of Penance.
Let us respectfully consider how the whole work of our salvation and sanctifioation is marked with the mysterious number seven. There are seven
1 Ps. ex. 10.
WHIT STJNDAY principal virtues which render us dear to our Maker ; it is by seven gifts that the Holy Ghost leads us to our last end ; the seven saoraments apply to us the merits of the Incarnation and redemption ; it is after seven weeks from the Pasch, that the holy Spirit is sent upon the earth, there to establish and maintain the kingdom of God. Can we wonder, after this, that satan should have sacrilegiously mimicked the work of God, striving to destroy, by the seven deadly sins, the creatures whom God would save?
THE GIFT OF FEAR.
Pride is the obstacle to man's virtue and wellbeing. It is pride that leads us to resist God, to make self our last end, in a word, to work our own ruin. Humility alone can save us from this terrible danger. Who will give us humility? The Holy Ghost ; and this by infusing into us the gift of the fear of God.
This holy sentiment is based on the following truths, which are taught us by faith: the sovereign majesty of God, in comparison with whom we are mere nothingness ; the infinite sanctity of that God, in whose presence we are but un worthiness and sin ; the severe and just judgment we are to go through after death; the danger of falling into sin, which may be our misfortune at any time, if we do not correspond to grace, for although grace be never wanting, yet we have it in our power to resist it.
Man, as the apostle tells us, must work out his salvation with fear and trembling; 1 but this fear, which is a gift of the Holy Ghost, is not the base sentiment which goes no further than the dread of eternal punishments. It keeps alive within us an
1 Philipp. ii. 12.
^ASCttAL TtME abiding compunotion of heart, even though we hopd that our sins have long ago been forgiven. It prevents our forgetting that we are sinners, that we are wholly dependent upon God's meroy, and that we are not as yet safe, except in hope. 1
This fear of God, therefore, is not a servile fear ; on the contrary, it is the source of the noblest sentiments. Inasmuch as it is a filial dread of offending God by sin, it may go hand-in-hand with love. Arising as it does from a reverence for God's infinite majesty and holiness, it puts the creature in his right plaoe, and, as St. Paul says, it contributes to the perfecting of sanctification. 2 Hence this great apostle, who had been rapt up to the third heaven, assures us that he was severe in his treatment of himself, lest he should become a oast-away. 3
The spirit of independence and of false liberty, whioh is nowadays so rife amongst us, is a great enemy to the fear of God ; and one of the miseries of our age is, that there is little fear of God. Familiarity with God but too frequently usurps the plaoe of that essential basis of the Christian life. The result is, that there is no progress in virtue, such people are a prey to illusion ; and the saoraments, which previously worked so powerfully in their souls, are now well-nigh unproductive. The reason is, that the gift of fear has been superseded by a oonoeited self-oomplacenoy. Humility has no further sway ; a seoret and habitual pride has paralysed the soul ; and seeing that these people soout the very idea of their ever trembling before the great God of heaven, we may well ask them if they know who God is.
Therefore we beseeoh thee, 0 holy Spirit ! keep up within us the fear of God, whioh Thou didst infuse into our hearts at our Baptism. This saving
1 Rom. viii. 24. 2 II. Cor. Tii. 1. 8 1. Cor. ix. 27.
Whit sun^ay. fear will ensure our perseverance in virtue, for it will oppose the growth of pride. Let it pierce our soul through and through, and ever abide with us as our safeguard. Let it bring down our haughtiness, and rouse us from tepidity, by oeaselessly reminding us of the greatness and holiness of Him who is our Creator and our Judge.
This holy fear does not stifle the sentiment of love ; on the contrary, it removes what would be a hindrance to its growth. The heavenly Powers see and ardently love their God, their infinite and eternal good ; and yet, they tremble before His dread Majesty: Tremunt Potestates. And shall we, oovered as we are with the wounds of our sins, disfigured by countless imperfeotions, exposed on every side to snares, obliged to fight with so many enemies — shall we flatter ourselves that we can do without this strong and filial fear ? and that we need nothing to stimulate us, when we are in those frequent trials — a want of fervour in our will, or of light in our mind ? 0 holy Spirit ! watch over us ! Preserve within us Thy precious gift ! Teach us how to combine peaoe and joy of heart with the fear of our Lord and God, acoording to those words of the psalmist: Serve ye the Lord with fear, and rejoice unto Him with trembling ! 1
Chapter 25 of 32