Today – Sunday, May 28th
Pentecost Sunday
Today’s Holy Mass Livestream from London – 5:30 AM EDT
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Monday, May 29th
Pentecost Monday
Tuesday, May 30th
Pentecost Tuesday
Wednesday, May 31st
Pentecost Wednesday
Saint Petronilla, Virgin
Ember Wednesday
Day of Fast & Partial Abstinence
Thursday, June 1st
Pentecost Thursday
Saint Angela Merici, Virgin
First Friday, June 2nd
Pentecost Friday
Saint Marcellinus & Companions, Martyrs
Ember Friday
Day of Fast & Abstinence
First Saturday, June 3rd
Pentecost Saturday
The Five First Saturdays
Ember Saturday
Day of Fast & Partial Abstinence
First Friday & First Saturday Livestream Mass
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Whit Sunday – The Day of Pentecost
| Veni, sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. |
Come, O Holy Spirit, fill the hearts of thy faithful, and enkindle within them the fire of thy love. |
The great day, which consummates the work that God had undertaken for the human race has, at last, shone upon the world. The days of Pentecost, as St. Luke says, are accomplished. 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 to the fullness of God.
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 honored by the promulgation of the ten commandments of the Divine Law; and every following year, the Israelites celebrated the great event by a solemn Festival. But their Pentecost was figurative, like their Pasch: there was to be a second Pentecost for all people, as there was to be a second Pasch for the Redemption of the whole world. The Pasch, with all its triumphant joys, belongs to the Son of God, the Conqueror of death: Pentecost belongs to the Holy Ghost, for it is the day whereon he began his mission into this world, which, henceforward, was to be under his Law.
But how different are the two Pentecosts? The one on the rugged rocks of Arabia, amidst thunder and lightning, promulgates a Law that is written on tablets of stone; the second is in Jerusalem, on which God’s anger has not as yet been manifested, because it still contains within its walls the first-fruits of that new people, over whom the Spirit of love is to reign. In this second Pentecost, the heavens are not overcast, nor is the roar of thunder heard; the hearts of men are not stricken with fear, as when God spake on Sinai; repentance and gratitude—these are the sentiments which are now uppermost. A divine fire burns within their souls, and will spread throughout the whole world. Our Lord Jesus had said: I am come to cast fire on the earth; and what will I, but that it be kindled? The hour for the fulfillment of this world is 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 are come from every foreign land where Israel has founded a Synagogue; they are come to keep the feasts of Pasch and Pentecost. Asia, Africa, and even Rome, have here their representatives. Amidst these Jews properly so called, are to be seen many Gentiles, who, from a desire to serve God more faithfully, have embraced the Mosaic law and observances; they are called Proselytes. This influx of strangers, who have come to Jerusalem out of a desire to observe the Law, gives the City a Babel-like appearance, for each nation has its own language. They are not, however, under the influence of pride and prejudice, as are the inhabitants of Judea; neither have they, like these latter, known and rejected the Messias, nor blasphemed his works whereby he gave testimony of his divine character. It may be that they took part with the other Jews in clamoring 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 (our nine o’clock)—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 Son send upon the earth the Holy Spirit who proceeds from them both. He is sent to form the Church, the Spouse and Kingdom of Christ; he is to assist and maintain her; he is to save and sanctify the souls of men; and this his Mission is to continue to the end of time.
Suddenly is heard, coming from heaven, the sound of a violent wind: it startles the people in the City, it fills the Cenacle with its mighty breath. A crowd is soon round the house that stands on Mount Sion; the hundred and twenty Disciples that are within the building feel that mysterious emotion within them, of which their Master once said: The Spirit breatheth where he will, and thou hearest his voice. 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 them that are outside the Cenacle, and 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 (in the Responsory for the Thursday within the Octave), “burns not, but enlightens—consumes not, but shines.” 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 not not only in Mary, but also in these hundred and twenty Disciples. All belong now to the spirit that has descended upon them; his kingdom is begun, it is manifested, its conquests will be speedy and glorious.
But let us consider the symbol chosen to designate this divine change. He who showed himself under the endearing form of a Dove on the occasion of Jesus’ Baptism in the Jordan, now appears under that of Fire. He is the Spirit of Love; and love is not only gentle and tender, it is also ardent as fire. Now, therefore, that the world is under the influence of the Holy Ghost, it must needs be on fire, and the fire shall not be checked. And why this form of Tongues? To show that the heavenly fire is to be spread by the word, by speech. These hundred and twenty Disciples need but to speak of the Son of God made Man, and our Redeemer; of the Holy Ghost, who renews our souls; of the heavenly Father, who loves and adopts us as his children;—their word will find thousands to believe and welcome it. Those that receive it shall all be united in one faith; they shall be called the Catholic Church, that is, universal, existing in all places and times. Jesus had said: Go, teach all nations!—the Holy Ghost brings from heaven both the tongue that is to teach, and the fire (the love of God and mankind), which is to give warmth and efficacy to the teaching. This Tongue and 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 onset. 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 make one family out of all these nations that cannot understand each other? Fear not: the Holy Spirit is all-powerful, and has provided for this difficulty. With the other gifts, wherewith he has enriched the hundred and twenty Disciples, he has given them that of understanding all languages, and of making themselves understood in every language. In a transport of holy enthusiasm, they attempt to speak the languages of all nations—their tongue and their ear take in, not only without effort, but even with charm and joy, this plenitude of word and speech which is to reunite mankind together. The spirit of love has annulled the separation of Babel; men are once more made Brethren by the unity of language.
How beautiful art thou, dear Church of our God! Heretofore, the workings of the Holy Ghost have been limited; but now, he breatheth freely where he willeth; he brings thee forth to the eyes of men by this stupendous prodigy. Thou art the image of what this earth was, when all its inhabitants spoke the same language. The prodigy is not to cease with the day of Pentecost, nor with the Disciples who are its first receivers. When the Apostles have terminated their lives and preaching, the gift of tongues, at least in its miraculous form, will cease, because no longer needed: but thou, O Church of Christ! wilt continue to speak all languages, even to the end of time, for thou art to dwell in every clime. The one same Faith is to be expressed in the language of every country; and thus transformed, the miracle of Pentecost is to be kept up forever 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.” 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 connection between them; it was the medium of communication for political negotiations, for the spread of science, or for friendly epistolary correspondence. No one was a stranger in any part of the West, or even beyond it, who could speak this language. The great heresy of the 16th 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 favors wherewith this same Jesus loaded her when in the glory of his Resurrection;—after all this, we should have thought that heaven had given all it could give 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 Spouse 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, must receive a fresh infusion of grace to fit her for this her new office: therefore it is that She has the first claim to, and the richest portion of, the gifts of the Holy Ghost. Heretofore, he overshadowed her and made her the Mother of the Son of God; now he makes her the Mother of the Christian people. It is the verification of those words of the Royal Prophet: The stream (literally, the impetuosity) of the river maketh the City of God joyful: the Most High hath sanctified his own Tabernacle. The Spirit of Love here fulfills the intention expressed by our Redeemer when dying on the Cross. Woman! said Jesus to her, behold thy Son! St. John was his son, and he represented all mankind. The Holy Ghost now infuses into Mary the plenitude of the grace needful for her maternal mission. From this day forward, she acts as Mother of the infant Church: and when, at length, the Church no longer needs her visible presence, this Mother quits the earth for heaven, where she is crowned Queen; but there too, she exercises her glorious title and office of Mother of men.
Let us contemplate this masterpiece of Pentecost, and admire the new loveliness that beams in Mary from this second 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 labors. She will speak, too, to the Faithful, but with a force, sweetness, and persuasiveness, becoming one whom God has made the most exalted of his creatures. The primitive Christians, with such a training as this, will have a vigor and an energy enough to resist all the attacks of hell, and like Stephen, who had often listened to her inspiring words, die Martyrs for the Faith.
Let us next look at the Apostolic College. The frequent instructions they have been receiving from their Lord, during the forty days after his Resurrection, have changed them into quite other men; but now that they have received the Holy Ghost, the change and conversion is complete. They are filled with the enthusiasm of faith; their souls are on fire with divine love; the conquest of the whole world—this is their ambition, and they know it is their mission. What their Master had told them is fulfilled: they are endued with Power from on high, and are ready for the battle. Who would suppose that these are the men who crouched with fear when their Jesus was in the hands of his enemies? Who would take these to be the men that doubted of his Resurrection? All that this beloved Master has taught them is now so clear to them! They see it all, they understand it all. The Holy Ghost has infused into them, and in a sublime degree, the gift of Faith; they are impatient to spread this Faith throughout the whole earth. Far from fearing, they even long to suffer persecution in the discharge of the office entrusted to them by Jesus—that of preaching his name and his glory unto all nations.
Look at Peter. You easily recognize him by that majestic bearing, which, though sweetly tempered by deep humility, bespeaks his pre-eminent dignity. A few hours ago, it was the tranquil gravity of the Head of the Apostolic College; now his whole face gleams with the flash of enthusiasm, for the Holy Ghost is now sovereign possessor of this Vicar of Christ, this Prince of the word, this master-teacher of truth. Near him are seated the other Apostles: Andrew, his elder brother, who now conceives that ardent passion for the Cross, which is to be his grand characteristic; John, whose meek and gentle eye now glistens with the fire of inspiration, betokening the Prophet of Patmos; James, the brother of John, and called, like him, the son of thunder, bears in his whole attitude the appearance of the future chivalrous conqueror of Iberia. The other James, known and loved under the name of 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 onset of his reign.
The Disciples, too, are sharers, though in a less degree than the Apostles, of the divine gifts; they receive the same Spirit, the same sacred Fire, for they too are to go forth, conquer the world, and found Churches. The holy Women also, who form part of the assembly of the Cenacle, have received the graces of this wondrous Descent of the Holy Ghost. It was a love that emboldened them to stand near the Cross of Jesus, and be the first to visit his Sepulcher 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 world of these holy exiles will produce a hundredfold of fruit.
Meanwhile, a large crowd of Jews has collected round the mysterious Cenacle. Not only has the mighty wind excited their curiosity, but moreover, that same divine spirit, who is working such wonders upon the whole assembly within, is impelling them to visit the House, wherein is the new-born Church of Christ. They clamor for the Apostles, and these are burning with zeal to 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, and it is One—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 save it by the word of their preaching.
But in the crowd, there are some who are shocked at witnessing this heavenly enthusiasm of the Apostles. These men, say they, are full of new wine! It is the language of rationalism, explaining away mystery by reason. These Galileans, these drunken men are, however, to conquer the whole world to Christ, and give the Holy Ghost, with his inebriating unction, to all mankind. The holy Apostles feel that it is time to proclaim the new Pentecost; yes, this anniversary of the Old is a fitting day for the New to be declared. But in this proclamation of the law of mercy and love, which is to supersede the law of justice and fear—who is to be the Moses? Our Emmanuel, before ascending into heaven, had selected one of the Twelve for the glorious office: it is Peter, the Rock on whom is built the Church. It is time for the Shepherd to show himself and speak, for the Flock is now to be formed. Let us hearken to the Holy Ghost, who is about to speak, by his chief organ, to this wonderful 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 its own self, a guarantee of the truth and divine origin of the new law.
The fisherman of Genesareth thus pours forth his wondrous eloquence: “Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day: But this is that which was spoken of by the prophet Joel: ‘And it shall come to pass, in the last days, saith the Lord, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy.’ Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell (the tomb), as it was impossible that he should be holden by it. For David saith concerning him: ‘My flesh shall rest in hope, because thou wilt not leave my soul in the tomb, nor suffer thy Holy One to see corruption.’ Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulcher is with us to this present 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 therefore 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.”
Thus did the second Moses promulgate the New Law. How must not his hearers have welcomed the stupendous gift of this new Pentecost, which put them in possession of the divine realities foreshadowed by that figurative one of old! 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 of 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 themselves are witnesses.
The Holy Spirit makes his presence and influence to be felt in the hearts of these favored listeners. A few moments previous, and they were disciples of Sinaï, who had come from distant lands to celebrate the bygone Pasch and Pentecost; now they have faith, simple and full faith, in Christ. They repent the awful crime of his Death, of which they have been accomplices; they confess his Resurrection and Ascension; they beseech Peter and the rest of the Apostles to put them in the way of salvation: Men and Brethren! say they, what shall we do? Better disposition could not be: they desire to know their duty, and are determined to do it. Peter resumes his discourse, saying: “Do penance, and be baptized, every one of you in the name of Jesus Christ, for the remission of your sins; and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, whomsoever the Lord our God shall call.”
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!”
Yes, these children of Israel had to make this sacrifice, or they never could have shared in the graces of the new Pentecost;—they had to cut themselves off from their own people; they had to leave the Synagogue for the Church. There was a struggle in many a heart at that moment; but the Holy Spirit triumphed; three thousand declared themselves disciples of Christ, and received the mark of adoption in holy Baptism. Church of the living God! how lovely art thou in thy first reception of the divine Spirit! how admirable is thy early progress! Thy first abode was in the Immaculate Mary, the Virgin full of grace, the Mother of God; thy second victory gave thee the hundred and twenty Disciples of the Cenacle; and now, three thousand elect proclaim thee as their Mother and, leaving the unhappy Jerusalem, will carry thy name and kingdom to their own countries. Tomorrow, Peter is to preach in the Temple, and five thousand men will enroll themselves as Disciples of Jesus of Nazareth. Hail! then, dear creation of the Holy Ghost! Militant on earth; triumphant in heaven; beautiful, noble, immortal Church! all hail!—And thou, bright Pentecost! day of our truest birth! how fair, how glorious, thou makest these first hours of Jesus’ Spouse on earth! The Divine Spirit thou givest us has written, not upon stone but upon our hearts, the Law that is to govern us. In thee, O Pentecost! we find realized the hopes foreshadowed in the mystery of the Epiphany; for though thyself art promulgated in Jerusalem, yet thy graces are to be extended to all that are afar off, that is, to us Gentiles. The Magi came from the East; we watched them as they visited the Crib of the Divine Babe, for we knew that we too were to have our season of grace. It was thou, O Holy Spirit! that didst attract them to Bethlehem: and now, in this Pentecost of thy power, thou callest all men; the Star is changed into Tongues of Fire, and the face of the earth is to be renewed. Oh! grant that we may be ever faithful to the graces thou offerest us, and carefully treasure the Gifts sent us, with thee and through thee, by the Father and the Son!
The mystery of Pentecost holds so important a place in the Christian dispensation that we cannot be surprised at the Church’s ranking it, in her Liturgy, on an equality with her Paschal Solemnity. The Pasch is the redemption of man by the victory of Christ; Pentecost is the Holy Ghost taking possession of man redeemed. The Ascension is the intermediate mystery; it consummates the Pasch by placing the Man-God, the Conqueror of death, and our Head, at the right hand of the Father; it prepares the mission of the Holy Ghost to our earth. This mission could not take place until Jesus had been glorified, as St. John tells us; and there are several reasons assigned for it by the Holy Fathers. It was necessary that the Son of God—who, together with the Father, is the principle of the procession of the Holy Ghost in the divine essence—should also personally send this Divine spirit upon the earth. The exterior mission of one of the Three Persons is but the sequel and manifestation of the mysterious and eternal production which is ever going on within the Divinity. Thus the Father is not sent, either by the Son or by the Holy Ghost, because he does not proceed from them. The Son is sent to men by the Father, of whom it eternally begotten. The Holy Ghost is sent by the Father and the Son, because he proceeds from both. But in order that the mission of the Holy Ghost might give greater glory to the Son, there was a congruity in its not taking place until such time as the Incarnate Word should be enthroned at the right hand of the Father. How immense the glory of Human Nature, that it was hypostatically united to the Person of the Son of God when this mission of the Holy Ghost was achieved! and that we can say, in strict truth—the Holy Ghost was sent by the Man-God!
This divine Mission was not to be given to the Third Person until men were deprived of the visible presence of Jesus. As we have already said, the hearts of the Faithful were henceforward to follow their absent Redeemer by a purer and wholly spiritual love. Now, who was to bring us this new love, if not He who is the link of the eternal love of the Father and the Son? This Holy Spirit of love and union is called, in the Sacred Scriptures, the “Gift of God;” and it is on the day of Pentecost that the Father and Son send us this ineffable Gift. Let us call to mind the words spoken by our Emmanuel to the Samaritan Woman at the Well of Sichar: If thou didst know the Gift of God! 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; he comes into the world when summer is in his pride, and sunshine decks our earth with loveliest flowers. Let us welcome the life-giving heat of the Holy Ghost, and earnestly beseech him that it may ever abide within us. The Liturgical Year has brought us to the full possession of Truth by the Incarnate Word; let us carefully cherish the Love which the Holy Ghost has now enkindled within our hearts.
The Christian Pentecost, prefigured by the ancient one of the Jews, is of the number of the Feasts that were instituted by the Apostles. As we have already remarked, it formerly shared with Easter the honor of the solemn administration of Baptism. Its Octave, like that of Easter, and for the same reason, ended with the Saturday following the Feast. The Catechumens received Baptism on the night between Saturday and Sunday. So that the Pentecost Solemnity began on the Vigil, for the Neophytes at once put on their white garments: on the eighth day, the Saturday, they laid them aside.
In the Middle Ages, the Feast of Pentecost was called by the beautiful name of The Pasch of Roses, just as the Sunday within the Octave of the Ascension was termed the Sunday of Roses. The color 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-colored Vestments for the Liturgical Services during the whole Octave. In his Rational (a work which abounds in the most interesting information regarding the Mediæval Liturgical usages), Durandus tells us that in the 13th Century, a Dove was allowed to fly about in the Church, and flowers and lighted tow were thrown down from the roof during the Mass on Whit Sunday; these were allusions to the two mysteries of Jesus’ Baptism and of the Descent of the Holy Ghost on the Day of Pentecost.
At Rome, the Station is in the Basilica of Saint Peter. It was but just that special honor 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 Saint Peter’s, yet the Sovereign Pontiff and the sacred College of Cardinals solemnize today’s Service in the Lateran Basilica, which is the Mother Church of the city and World.
Tierce
Today Holy Church celebrated the Hour of Tierce with unusual solemnity, and this in order to honor 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 today, she uses in its stead the sublime and mystic Veni Creator, which was written in the 9th Century, and as tradition says, by Charlemagne.
It was St. Hugh, Abbot of Cluny, in the 11th 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 Whitsunday, 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 parts, 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 forever. 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 petitions; 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 Savior has said: No man can serve two masters.
After the Pater noster and Ave have been said in secret, the Celebrant intones the usual invocation, as follows:
| ℣. Deus, in adjutorium meum intende. |
℣. Incline unto my aid, O God. |
| ℟. Domine, ad adjuvandum me festina. |
℟. O Lord, make haste to help me. |
| Gloria Patri, et Filio, et Spiritui Sancto; |
Glory be to the Father, and to the Son, and to the Holy Ghost. |
| Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen. Alleluia. |
As it was in the beginning, is now, and ever shall be, world without end. Amen. Alleluia. |
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
Gratiæ tu creasti pectora. |
O come, Creator Spirit, visit our souls; and with thy heavenly grace fill the hearts that were made by thee. |
Qui diceris Paraclitus,
Altissimi donum Dei,
Fons vivus, ignis, caritas,
Et spiritalis unctio. |
Thou art called the Paraclete, the Gift of the Most High God, the Living Fountain, Fire, Love, and Spiritual Unction. |
Tu septiformis munere,
Digitus Paternæ dexteræ,
Tu rite promissum Patris,
Sermone ditans guttura. |
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. |
Accende lumen sensibus,
Infunde amorem cordibus,
Infirma nostri corporis
Virtute firmans perpeti. |
Enkindle thy light in our minds; infuse thy love into our hearts; and strengthen the weakness of our flesh by thine unfailing power. |
Hostem repellas longius,
Pacemque dones protinus:
Ductore sic te prævio
Vitemus omne noxium. |
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. |
Per te sciamus da Patrem,
Noscamus atque Filium,
Teque utriusque Spiritum
Credamus omni tempore. |
Grant that, through thee, we may know the Father and the Son; and that we may evermore confess thee the Spirit of them both. |
Deo Patri sit gloria,
Et Filio, qui a mortuis
Surrexit, ac Paraclito
In sæculorum sæcula.
Amen. |
Glory be to God the Father, and to the Son who rose from the dead, and to the Paraclete, for everlasting ages! Amen. |
| Ant. Spiritus Domini. |
Ant. The Spirit of the Lord. |
| Division of Psalm 118 |
| Legem pone mihi, Domine, viam justificationum tuarum: * et exquiram eam semper. |
Set before me for a law the way of thy justifications, O Lord: and I will always seek after it. |
| Da mihi intellectum, et scrutabor legem tuam: * et custodiam illam in toto corde meo. |
Give me understanding, and I will search thy law: and I will keep it with my whole heart. |
| Deduc me in semitam mandatorum tuorum: * quia ipsam volui. |
Lead me into the path of thy commandments: for this same I have desired. |
| Inclina cor meum in testimonia tua: * et non in avaritiam. |
Incline my heart into thy testimonies and not to covetousness. |
| Averte oculos meos, ne videant vanitatem: * in via tua vivifica me. |
Turn away my eyes that they may not behold vanity: quicken me in thy way. |
| Statue servo tuo eloquium tuum: * in timore tuo. |
Establish thy word to thy servant, in thy fear. |
| Amputa opprobrium meum quod suspicatus sum: * quia judicia tua jucunda. |
Turn away my reproach, which I have apprehended: for thy judgments are delightful. |
| Ecce concupivi mandata tua: * in aequitate tua vivifica me. |
Behold I have longed after thy precepts: quicken me in thy justice. |
| Et veniat super me misericordia tua, Domine: * salutare tuum secundum eloquium tuum. |
Let thy mercy also come upon me, O Lord: thy salvation according to thy word. |
| Et respondebo exprobrantibus mihi verbum: * quia speravi in sermonibus tuis. |
And I will answer the enemies of my soul who reproach me in any thing, that I have trusted in thy words. |
| Et ne auferas de ore meo verbum veritatis usquequaque: * quia in judiciis tuis supersperavi. |
And take not thou the word of truth utterly out of my mouth: for in thy words have I hoped exceedingly. |
| Et custodiam legem tuam semper, in saeculum et in sæculum sæculi: |
So shall I always keep thy law, for ever and ever. |
| Et ambulabam in latitudine: * quia mandata tua exquisivi. |
And I walked at large, and joyously,, because I have sought after thy commandments. |
| Et loquebar in testimoniis tuis in conspectu regum: * et non confundebar. |
And I spoke of thy testimonies before kings: and I was not ashamed. |
| Et meditabar in mandatis tuis: * quæ dilexi. |
I meditated also on thy commandments, which I loved. |
| Et levavi manus meas ad mandata tua, quae dilexi: * et exercebar in justificationibus tuis. |
And I lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications. |
| Gloria Patri, &c. |
Glory be to the Father, &c. |
| Memor esto verbi tui servo tuo: * in quo mihi spem dedisti. |
Be thou mindful of thy word to thy servant, in which thou hast given me hope. |
| Hæc me consolata est in humilitate mea: * quia eloquium tuum vivificavit me. |
This hath comforted me in my humiliation: because thy word hath enlivened me. |
| Superbi inique agebant usquequaque: * a lege autem tua non declinavi. |
The proud did iniquitously altogether: but I declined not from thy law. |
| Memor fui judiciorum tuorum a sæculo, Domine: * et consolatus sum. |
I remembered, O Lord, thy judgments of old: and I was comforted. |
| Defectio tenuit me: * pro peccatoribus derelinquentibus legem tuam. |
A fainting hath taken hold of me, because of the wicked that forsake thy law. |
| Cantabiles mihi erant justificationes tuæ: * in loco peregrinationis meæ. |
Thy justifications were the subject of my song, in the place of my pilgrimage. |
| Memor fui nocte nominis tui, Domine: * et custodivi legem tuam. |
In the night I have remembered thy name, O Lord: and have kept thy law. |
| Hæc facta est mihi: * quia justificationes tuas exquisivi. |
This happened to me: because I sought after thy justifications. |
| Portio mea, Domine: * dixi custodire legem tuam. |
O Lord, my portion, I have said, I would keep the law. |
| Deprecatus sum faciem tuam in toto corde meo: * miserere mei secundum eloquium tuum. |
I entreated thy face with all my heart: have mercy on me according to thy word. |
| Cogitavi vias meas: * et converti pedes meos in testimonia tua. |
I have thought on my ways: and turned my feet unto thy testimonies. |
| Paratus sum, et non sum turbatus: * ut custodiam mandata tua. |
I am ready, and am not troubled: that I may keep thy commandments. |
| Funes peccatorum circumplexi sunt me: * et legem tuam non sum oblitus. |
The cords of the wicked have encompassed me: but I have not forgotten thy law. |
| Media nocte surgebam, ad confitendum tibi: * super judicia justificationis tuæ. |
I rose at midnight to give praise to thee; for the judgments of thy justification. |
| Particeps ego sum omnium timentium te: * et custodientium mandata tua. |
I am a partaker with all them that fear thee, and that keep thy commandments. |
| Misericordia tua, Domine, plena est terra: * justificationes tuas doce me. |
The earth, O Lord, is full of thy mercy: teach me thy justifications. |
| Bonitatem fecisti cum servo tuo, Domine: * secundum verbum tuum. |
Thou hast done well with thy servant, O Lord, according to thy word. |
| Bonitatem, et disciplinam, et scientiam doce me: * quia mandatis tuis credidi. |
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