Genesis 11:1-9 Exodus 19:3-8a, 16-20b Ezekiel 37:1-14

Joel 3:1-5 Romans 8:22-27 John 7:37-39

The Solemn Feast of Pentecost merits a liturgical Vigil similar to and yet different from the previous two solemnities of equal theological significance, i.e., Christmas and Easter. For the sake of reflection, if a vigil is significant and not merely useful for fulfilling a canonical obligation to celebrate the liturgy, then in a manner parallel to, but not quite the same as the ways in which the Church observes and celebrates the Vigils of Christmas and Easter, might it be “proper and helpful” to our worship to extend the Vigil of Pentecost to include all four lessons from the Old Testament? Indeed, this would lengthen the liturgy, and it would require us to insert extended silences and additional Responsorial Psalmody (or appropriate Old Testament Canticles). Indeed we expend more than the ordinary energy and effort to celebrate the liturgy with all the festivity and ministerial participation at a parish’s disposal in terms of Hospitality, Word, Communion, Music and Song. I propose, for the sake of discussion and reflection, that such a Vigil of Pentecost might well provide new and renewed insight into the power and dynamism of the Holy Spirit in our Church and lives. Many have speculated about (and sometimes bemoaned) the problems which a large institutional Church structure and consequent expectations have placed on our liturgy, i.e., large and impersonal assemblies, routine ritual, poor proclamation, less than dynamic presiding priests and ministers, uneven music and aesthetics, etc. These problems intensify as the assembly becomes larger. Indeed, ever since the 4^th Century shift from house church liturgy to imperial court liturgy (a real dilemma resulting from unexpected success at evangelization!), we have had to wrestle with the temptation to reduce liturgy to a large-scale, passive, observer event rather than living it as an enthusiastic (a Pentecostal word and quality!) and intimate form of worship and fellowship. Solemn ought not mean dull and boring. Solemn denotes profound engagement of reality. So, reflect on and imagine how the Vigil of Pentecost might be observed if it included the properly prepared proclamation of all the proposed lectionary lessons, and if perhaps the entire liturgical assembly extended the occasion thereafter with what would be an inaugural anniversary meal. It’s an idea which might contribute towards raising the appreciation of the liturgical feast which was the third of three sine qua non feasts of the Church. If Christmas is the feast of the Incarnation, and the Triduum is the festival of the Paschal Mystery, then Pentecost is the feast of the Spirit of God birthing the Church. Why is it too often reduced merely to red liturgical decorations?

So, what are these Old Testament lessons which are so valuable? They are mythic and prophetic tales of the overwhelming power of God’s Holy Spirit, what the Gospels call mighty deeds. The Genesis account of God striking confusion as an antidote to human arrogance is in fact undone by the return of God’s Spirit as a divine charism at the apostolic Pentecost. There the disciples, while preaching in their own languages, were effectively heard and understood by any and all devout Jews from every nation under heaven in their respective languages. Such is the ultimate goal of all communication skills! The Exodus text is an audio-visual remembrance of the mythic collective Jewish memories of God’s awesome power at Mount Sinai as a get-down-to-the-business-of-establishing-the-religious-covenant with God’s Chosen People, Israel. The book of Exodus had previously recounted the narratives of the destruction of Pharaoh’s army (Chapter 14), the Song of Victory by Moses’ sister, Miriam (Chapter 15), the Israelites’ complaints about food and water (Chapters 16-17), and the sage advice given Moses by his Gentile father-in-law, Jethro (Chapter 18). The Divine Patience was wearing thin. God’s Will was that no longer would the Israelites by mere observers, they would actively participate in their religious covenant. They must commit to and embrace this God who had saved them. The terms were stated; the cloud, fire and smoke of Divine Mystery enveloped the mountain; flashes of lightening and peals of thunder like trumpet blasts, and the trembling of earthquakes engaged their attention. The people were called to be a “special possession ... a kingdom of priests, a holy nation...” That was the Divine offer ... and the big summary commandment! Ezekiel’s prophecy went further proposing that even in death life could be restored by God’s power. Ezekiel, a witness to the devastation of the Babylonian conquest, saw death and defeat remedied by the life of God’s own Spirit in the imagery of dry bones revivified. Joel predicted and exhorted that, by virtuous living, God’s power would be in the future instilled into and wrapped around all who accepted the Divine Covenant: “in those days, I will pour out my Spirit.” God would make the Divine Presence an intimate and overwhelming gift to the faithful, a gift which would be extended universally: “Then everyone shall be rescued who calls on the Name of the LORD.” The Spirit of God given at Pentecost was the same Spirit of God which had moved and changed, caressed and cared for, rebuked and reconciled God’s Chosen People even since before Abraham through Jesus of Nazareth.

Paul, who as a young man named Saul, had encountered the Risen Christ, experienced profound conversion and the Divine Compassion of forgiveness. He used poetic vocabulary to describe the intimately personal and close presence of God’s Spirit. This might be called his Gospel constitutional statement which he sent to the Christians in Rome to testify that he had come to appreciate the radical change God’s Spirit made in him who’s heart was once full of murder, hatred and destruction. Paul had arrived at hope in spite of his past, proclaiming that God, who saved even him, has sufficient salvation for all! We ought to pray for just such conversions in the hearts of all those who profess our faith and yet practice lives of religious self-righteousness and ideological anger against their select favorite evils. There is indeed hope for us, if and when we receive the Holy Spirit!

John’s Gospel narrative text is short, almost an editorial comment early in his account, when Jesus had been recognized as someone remarkably and prophetically gifted. The evangelist, aware of how his narrative progressed and to what end, warned the Gospel audience that the glory of Jesus would be revealed not yet, but only once the very Spirit of God had been made manifest and received. This was a prediction of a future event at this point in the 7^th Chapter. Jesus’ proclamatory invitation echoed that of the major Old Testament prophets who preached future encouragement, hope and salvation in the midst of tremendous human defeat and devastation. Ezekiel had used the image of a river of life-giving water flowing from the Temple. Jesus’ imagery paralleled the idea that water produced life, and that life was God’s Spirit.

To be clear, the actual narrative text of Pentecost (Acts 2) is saved for liturgical use until the actual feast day of Pentecost itself. The Vigil is designed to allow, invite and encourage it’s participants to return on Sunday for even more prayer and fellowship.

Christ is Risen! He is truly Risen! Come Holy Spirit, fill the hearts of your faithful and enkindle in us the fire of your divine love! Alleluia! Alleluia!!