Pentecost Day - Pentecostes

When the day of Pentecost had come they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed as resting upon each one of them. And they were all filled with the Holy Spirit . . . (Acts 2.1–4).

RECEIVE THE POWER
(Sydney 2008)

Every nation, every tribe,
come together to worship You.
In Your presence we delight,
we will follow to the ends of the earth.

Alleluia! Alleluia!
Receive the Power, from the Holy Spirit!
Alleluia! Alleluia!
Receive the Power to be a light unto the world!

As Your Spirit calls to rise
we will answer and do Your Will.
We’ll forever testify
of Your mercy and unfailing love.

Alleluia! Alleluia!
Receive the Power, from the Holy Spirit!
Alleluia! Alleluia!
Receive the Power to be a light unto the world!

Lamb of God, we worship You,
Holy One, we worship You,
Bread of Life, we worship You,
Emmanuel, we worship You.
Lamb of God, we worship You,
Holy One, we worship You,
Bread of Life, we worship You,
Emmanuel, we will sing forever.

Chorus
Alleluia! Alleluia!
Receive the Power, from the Holy Spirit!
Alleluia! Alleluia!
Receive the Power to be a light unto the world!

                          

Pentecost

Pentecost is a Christian holy day commemorating the descent of the Holy Ghost upon the disciples of Jesus Christ, according to the New Testament of the Bible. It is also known as Whitsunday, or Whit Sunday.

The Holy Spirit that Christ had promised to his disciples came on the day of Pentecost (Jn 14.26, 15.26; Lk 24.49; Acts 1.5). The apostles received “the power from on high,” and they began to preach and bear witness to Jesus as the risen Christ, the King and the Lord. This moment has traditionally been called the birthday of the Church.

In the liturgical services of the feast of Pentecost, the coming of the Holy Spirit is celebrated together with the full revelation of the divine Trinity: Father, Son, and Holy Spirit. The fullness of the Godhead is manifested with the Spirit’s coming to man, and the Church hymns celebrate this manifestation as the final act of God’s self-disclosure and self-donation to the world of His creation. For this reason Pentecost Sunday is also called Trinity Day in the Orthodox tradition. Often on this day the icon of the Holy Trinity—particularly that of the three angelic figures who appeared to Abraham, the forefather of the Christian faith—is placed in the center of the church. This icon is used with the traditional pentecostal icon which shows the tongues of fire hovering over Mary and the Twelve Apostles, the original prototype of the Church, who are themselves sitting in unity surrounding a symbolic image of “cosmos,” the world.

On Pentecost we have the final fulfillment of the mission of Jesus Christ and the first beginning of the messianic age of the Kingdom of God mystically present in this world in the Church of the Messiah. For this reason the fiftieth day stands as the beginning of the era which is beyond the limitations of this world, fifty being that number which stands for eternal and heavenly fulfillment in Jewish and Christian mystical piety: seven times seven, plus one.

Thus, Pentecost is called an apocalyptic day, which means the day of final revelation. It is also called an eschatological day, which means the day of the final and perfect end (in Greek eschaton means the end). For when the Messiah comes and the Lord’s Day is at hand, the “last days” are inaugurated in which “God declares: . . . I will pour out my Spirit upon all flesh.”; This is the ancient prophecy to which the Apostle Peter refers in the first sermon of the Christian Church which was preached on the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28–32).

Once again it must be noted that the feast of Pentecost is not simply the celebration of an event which took place centuries ago. It is the celebration of what must happen and does happen to us in the Church today. We all have died and risen with the Messiah-King, and we all have received his Most Holy Spirit. We are the “temples of the Holy Spirit.” God’s Spirit dwells in us (Rom 8; 1 Cor 2–3, 12; 2 Cor 3; Gal 5; Eph 2–3). We, by our own membership in the Church, have received “the seal of the gift of the Holy Spirit” in the sacrament of chrismation. Pentecost has happened to us.

The Divine Liturgy of Pentecost recalls our baptism into Christ with the verse from Galatians again replacing the Thrice-Holy Hymn. Special verses from the psalms also replace the usual antiphonal psalms of the liturgy. The epistle and gospel readings tell of the Spirit’s coming to men. The kontakion sings of the reversal of Babel as God unites the nations into the unity of his Spirit. The troparion proclaims the gathering of the whole universe into God’s net through the work of the inspired apostles. The hymns “O Heavenly King” and “We have seen the True Light” are sung for the first time since Easter, calling the Holy Spirit to “come and abide in us,” and proclaiming that “we have received the heavenly Spirit.” The church building is decorated with flowers and the green leaves of the summer to show that God’s divine Breath comes to renew all creation as the “life-creating Spirit.” In Hebrew the word for Spirit, breath and wind is the same word, ruah.

    Blessed art Thou, O Christ our God, who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit: through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee (Troparion).

    When the Most High came down and confused the tongues, he divided the nations. But when he distributed the tongues of fire, he called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit! (Kontakion).

The Great Vespers of Pentecost evening features three long prayers at which the faithful kneel for the first time since Easter. The Monday after Pentecost is the feast of the Holy Spirit in the Orthodox Church, and the Sunday after Pentecost is the feast of All Saints. This is the logical liturgical sequence since the coming of the Holy Spirit is fulfilled in men by their becoming saints, and this is the very purpose of the creation and salvation of the world. “Thus says the Lord: Consecrate yourselves therefore, and be holy, for I your God am holy” (Lev 11.44–45, 1 Pet 1.15–16).




Quero viver sem nada temer,
Entregue ao amor poder crescer.
Quero voltar a Deus meu olhar,
Seguir ao seu encontro.
Vem espírito santo!

Vem em minha história, revelar tua glória
Quero ver o amor vencer.
Vem espírito santo, sopra em mim teu canto!
Vem jorrar, me saciar.
É na tua vontade o meu lugar.

Em minha dor, salva-me, senhor!
Faz-me ir além, torna-me alguém!
Pois nada eu sou sem tua mão, senhor.
És minha paz e segurança, meu sentido e esperança

Vem ser meu tudo, visitar meu nada
Eis-me aqui! eu creio em ti!
Vem dar-me coragem pra viver sem medo
Acreditar e confiar
Sim, serei capaz de um novo canto entoar!

Vem em minha história, revelar tua glória
Quero ver o amor vencer.
Vem espírito santo,sopra em mim teu canto!
Vem jorrar, me saciar.

Vem ser meu tudo, visitar meu nada
Eis-me aqui! eu creio em ti!
Vem dar-me coragem pra viver sem medo
Acreditar e confiar
Sim, serei capaz de um novo canto entoar!