Sermon – June 18, 2000 - Rev. Fr. John-Brian Paprock –
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Pentecost Sunday
John 7:37-52, 8:12 ~ Acts 2:1-11
What
is this Holy Spirit that came upon the Apostles, 50 days (Pentecost) after the
Resurrection, ten days after Jesus Christ ascended into heaven?
It
is many things. Here are some of the
most important
First,
it was a comforter – a confirmation to the Apostles and that the life and the
teachings that they witnessed were far greater than any prophet before. Jesus
kept His ascension promise. Indeed it
was the fulfillment of the prophets and the salvation of humanity. From this point forward, they were enabled
to teach, reach and preach to people so that they could understand and hear the
message of the Gospel. They were
strengthened to endure the struggles they would face – they were embolden to
step forward, to be seen as followers of Christ. This is why we call Pentecost the birthday of Holy Church.
Second,
it was a fire, a power that descended upon them – but they were waiting to
receive the gifts. They had gathered
together like us to celebrate the life, actions and teachings of God. Symbolically, we use special oil, Chrism or
Muron, to be sealed with the gifts of the Holy Spirit. Oil was used to light lamps. Even with this seal (AKA Chrismation or
Confirmation, we may not yet be aware of the power given to us, until we
prepare for its descent into our consciousness. Once here, or rather once our consciousness is raised to meet the
Holy Spirit, insight and understanding can be ours so that we are able to
discern, to tell when and how to speak so that we are understood. But like a fire, if we are not prepared, it
can burn us. That is why in Holy Church
with all her regular and seasonal services, we prepare regularly.
Third,
it was a spirit, energy – not necessarily visible to the profane.
(Note: It is a point of continuing discussion in Holy Church as to the
gender of the Holy Spirit. Most of the Church does not seem to be overly
concerned with this, tending to use a neutral gender. In English, our most neutral personal gender has been masculine. We can point to many of the Church Fathers
and the early apostolic writers that refer to the Holy Spirit as the feminine
nature of the Godhead. We can even point to Hebrew Scriptures for the feminine
aspect. Elohim, the name of God the creator in Genesis, has a masculine
beginning “EL” and a feminine ending “IM.”
In Greek, Sophia (Wisdom) is most definitely feminine. However I am more inclined, as Holy Church
has seemed to do through the ages, to let Christians use their own reason,
research and experience guide them in this and similar matters.)
Fourth,
it was also a blessing that could be passed on through the Apostles – through
Laying on of Hands with this intent – we call this ordination, consecration but
also apostolic succession. It is this
historic lineage of the Holy Spirit by which Orthodox Churches are Apostolic.
Fifth,
it is fully God, part of the Triune God, whose mystery is great and beyond
today’s homily.
Do
not be afraid when the Spirit comes to you. We do not become “slaves” of this
Holy Spirit. It cannot help us, comfort
us, or heal us without our willingness.
As powerful as the Holy Spirit, God is – we have been granted free will.
Most
holy and blessed Paulos Mar Gregorios (of blessed memory), in his fine
discourse on St. Gregory of Nyssa called “Cosmic Man” talks about the Holy
Spirit, its power and us:
“
This special power of the Spirit to generate and enhance the capacity for good
actions is what the ancient tradition of the Church regards as grace. It is an act of God, but God’s agency does
not overwhelm the agency of man…. receiving of the Spirit is not an arbitrary
and capricious matter, however. The
Holy Spirit acts more effectively in those who have made themselves holy –
negatively by separating from sin and positively by practicing acts of
virtue. The Holy Spirit’s special
capacity is to do good through the will and agency of man without destroying
man’s freedom…. [When] the Spirit abides in Man and Man becomes the Presence of
God in Creation – [this] is what it means to be the Image of God.” (pp 215-217)
This
process of theosis, of becoming “the Presence of God in Creation” is the
Eastern Christian understanding that our two fundamental relationships (1- to
the source and core of our being, 2 – to the created world in which we are
placed) are inseparable. All of our
moments alive, we can breathe the Spirit of life and work to become more
fitting vessels of God’s presence OR we can serve the prospects of sin, which
is at the very core of death. But we
can only be filled with Spirit, and inwardly we already know this. And so have all true Christians before us
that wait for us on the other side.
When
we come to this place of acknowledgement that it is the Holy Spirit of God that
we long for. We begin to wait and pray
as the Apostles did on the first Pentecost that established Holy Church for the
ages, even to the present age.
Today,
we will continue the eastern Christian tradition of kneeling prayers at the
conclusion of the liturgy, where we ask for all the blessings of the Holy
Spirit descent upon the Apostles. As
with many ancient prayers, they are colorful and full.
Besides
Pentecost prayers and sacramental invocations, there are not many Orthodox
prayers directed to the Holy Spirit. In preparation for our kneeling prayers
and for greater insight, I would like to read two: one from St. Simeon the New
Theologian and one frequently included in Byzantine services. Listen to the descriptions of the Holy
Spirit and its power.
St.
Simeon the New Theologian opens the Divine Hymns of Love with an invocation of
the Holy Spirit. These are a few
selected verses:
Come down, O true Light!
Come down, Life eternal.
Come down, hidden mystery
Come down, ineffable treasure
Come down, O constant rejoicing.
Come down, Light that never fadeth.
Come down, Eternal Joy.
Heavenly Majesty, Comforter, Spirit of truth, who
art everywhere present and fillest all things, treasury of good gifts and giver
of life, Come and abide in us and cleanse of all impurity and save our souls, O
good One.
Amen.
(Edited 2002)
