Patrick Comerford,
Sunday 4 June 2017,
The Day of Pentecost
9.30 a.m.: Saint Mary’s Church, Askeaton, Co Limerick,
The Parish Eucharist.
Readings: Acts 2: 1-21; Psalm 104: 26-36, 37b; I Corinthians 12: 3b-13; John 20: 19-23.
May I speak to you in the name of God, + Father, Son and Holy Spirit. Amen.
A few years ago, I spent time after Easter in Cappadocia in south central Turkey.
Although it snowed, I did all the normal tourist things, including a hot-air balloon trip and visiting the ‘fairy chimneys,’ the cave dwellings and the troglodyte underground cities.
But my first reason for going there was because of my interests in Patristic studies: this is the region that has given the Church the Cappadocian Fathers – the great writers, theologians and thinkers in the fourth century that included Saint Basil the Great (Ἅγιος Βασίλειος ὁ Μέγας), Bishop of Caesarea; his younger brother, Saint Gregory of Nyssa (Ἅγιος Γρηγόριος Νύσσης); and their friend, Saint Gregory of Nazianzus (Ἅγιος Γρηγόριος ὁ Ναζιανζηνός), who became Patriarch of Constantinople.
It was thrilling to realise that I was visiting towns and cities linked with the Cappadocian Fathers who advanced the development of theology, especially our Creeds and our doctrine of the Trinity.
With the conflicts in Anatolia, Turkey and the Middle East, Christians in the region are an ever-dwindling minority and their cultural contributions to life in the Eastern Mediterranean and neighbouring regions is not just being forgotten, but in many cases is being deliberately wiped out and obliterated.
Early one morning, we descended into the depths of Derinkuyu (Ανακού), the largest excavated underground city in Turkey. This multi-level city goes down 85 metres underground. It is large enough to have sheltered 20,000 people, along with their livestock and food, with churches, chapels, schools, wine presses, wells, stables, cellars, storage rooms, refectories and even a burial chamber. At the fifth or lowest level, I found myself in a cruciform church.
When I came up and emerged into the daylight, brushing my eyes, I was facing a stark reminder that until 1923 Derinkuyu was known to its Cappadocian Greek residents as Malakopea (Μαλακοπέα). Across the square from the entrance to the underground city stands the lonely and forlorn Greek Orthodox Church of Saint Theodoros Trion, like a sad scene in an Angelopoulos movie.
This once elegant church stands forlorn and abandoned since 1923. Its walls have started to collapse, the frescoes are crumbling, and the restoration promised by the government has been abandoned.
The Greek-speaking people who lived in Cappadocia for thousands of years were forced in fatal swoop, like all Greek-speakers in Anatolia, to abandon their homes in 1923 and to go into exile. They had been there before the days of Alexander the Great. But they are there no more.
They were there in Biblical times. We read about them this morning (Acts 2: 1-21). On the first day of Pentecost, we are told, the good news is heard by Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and parts of Libya, visitors from Rome, Cretans and Arabs – each in their own languages.
The very people who are counted out in the Eastern Mediterranean and the Middle East then and today, the ethnic and linguistic minorities, the religious curiosities and the perceived oddities, those who dress, and appear, and sound and look different, whose foods and perfume and bodily odours are marked by variety, are counted as God’s own people on the Day of Pentecost.
Pentecost is the undoing of Babel (Genesis 11: 1-11). The barriers we built in the past, the walls we use to separate ourselves from each other, are torn apart by the Holy Spirit who rushes in and breaks down all the walls that separate us from those we think are different because of how they sound, look and smell.
Pentecost celebrates the over-abundant generosity of God. This is generosity is beyond measure, to the point that it challenges us, surprises us, startles us.
So often we want to box-in, contain or marginalise the Holy Spirit. For most traditional Anglicans, the Holy Spirit is relegated to, confined to, occasions such as Confirmation – and we have three Confirmations in Rathkeale later this month – or to prayers during the ordination of bishops, priests and deacons. After that, the Holy Spirit has little or nothing to do with us.
Yes, the Holy Spirit is for Charismatics, and for people who pray and sing with their hands in the air and bounce on their feet as they sing and dance. But not for staid, traditional, Anglicans like me. So how is the Holy Spirit relevant to me, apart from some prayers at my Confirmation and my Ordination?
This morning’s account of the first Day of Pentecost is a sharp reminder that Pentecost is for all. The Holy Spirit is not an exclusive gift for the 12, for the inner circle, for the believers, or even for the Church. Did you hear how many times the words all and every are used in this story?
● they are all together (verse 1);
● the tongues of fire rest on each or every one of them (verse 3);
● all of them are filled with the Holy Spirit (verse 4);
● the people in Jerusalem are from every nation (verse 5);
● each or everyone hears in his or her own language (verse 6);
● so that all are amazed and perplexed (verse 12);
● Saint Peter addresses all (verse 14);
● he promises that God will pour out his Spirit on all (verse 17);
● this promise is for allwithout regard to gender, age or social background (verses 17-21);
● and the promise of God’s salvation is for everyone (verse 21).
God’s generosity at Pentecost is lavish, risky and abundant, overflowing to the point of over-abundant generosity. The Holy Spirit is not measured out in tiny drops, like some prescribed medicine poured out gently and carefully, drop by drop. It is not even like the gentle measure used for pouring out a glass of wine
The Holy Spirit gushes out and spills out all over the place, in a way that is beyond the control of the 12, like champagne fizzing out after the cork has been popped at a celebration, sparkling all over the room, champagne that can never be put back, unlike wine that can be decanted and poured out once more in polite and controlled measures.
The gift of the Holy Spirit marks the beginning, the birthday, of the Church, so perhaps champagne is the right image as we celebrate the birthday of the Church. But this is a gift that does not cease being given after Pentecost.
The gift of the Holy Spirit remains with the Church – for all times. The gift of the Holy Spirit is for all who are baptised, who are invited to continue daily to hear the word, to join in fellowship, to break the bread, to pray – just as we are doing at this Eucharist this morning (see Acts 2: 42-47).
Because of this gift, the Church is brought together in diversity and sustained in unity. The Orthodox Church speaks of the Church as the realised or lived Pentecost.
I think our thinking about the Holy Spirit is made difficult by traditional images of a dove that looks more like a homing pigeon; or tongues of fire dancing around meekly-bowed heads of people cowering and hiding in the upper room in Jerusalem, rather than a room that is bursting at the seams and ready to overflow.
But the Holy Spirit is not something added on as an extra course, as an after-thought after the Resurrection and the Ascension.
This morning, as we affirm our faith in the words of the Nicene Creed, shaped to a profound degree by those Cappadocian Fathers, as we say ‘We believe in the Holy Spirit,’ do we really believe in the Holy Spirit as ‘the Lord, the giver of life,’ in the Holy Spirit as the way in which God ‘has spoken through the prophets’?
The gift of the Holy Spirit does not stop being effective the day after Confirmation, the day after ordination, the day after hearing someone speaking in tongues, or the day after this Day of Pentecost.
God never leaves us alone. This is what Christ promises the disciples, the whole Church, in our Gospel reading this morning, as he breaks through the locked doors and breaks through all their fears (John 20: 19-23).
We need have no fears, for the Resurrection breaks through all the barriers of time and space, of gender and race, of language and colour.
Pentecost includes all – even those we do not like. Who do you not want in the Kingdom of God? Who do I find it easy to think of excluding from the demands the Holy Spirit makes on me and on the Church?
Pentecost promises hope. But hope is not certainty, manipulating the future for our own ends, it is trusting in God’s purpose.
‘Little Gidding,’ the fourth and final poem in the Four Quartets, is TS Eliot’s own Pentecost poem. ‘Little Gidding’ begins in ‘the dark time of the year,’ when a brief and glowing afternoon sun ‘flames the ice, on pond and ditches’ as it ‘stirs the dumb spirit’ not with wind but with ‘pentecostal fire.’
At the end of the poem, Eliot describes how the eternal is contained within the present and how history exists in a pattern, and repeating the words of Julian of Norwich, he is assured:
And all shall be well and
All manner of thing shall be well
When the tongues of flame are in-folded
Into the crowned knot of fire
And the fire and the rose are one.
I have no doubts that the Holy Spirit works in so many ways that we cannot understand. And I have no doubts that the Holy Spirit works best and works most often in the quiet small ways that bring hope rather than in the big dramatic ways that seek to control.
Sometimes, even when it seems foolish, sometimes, even when it seems extravagant, it is worth being led by the Holy Spirit. Because the Holy Spirit may be leading us to surprising places, and, surprisingly, leading others there too, counting them in when we thought they were counted out.
Whether they are persecuted minorities in the Middle East, or people who are marginalised at home, or those we are uncomfortable with because of how they sound, seem, look or smell, God’s generosity counts them in and offers them hope.
And if God counts them in, so should the Church. And so should I.
And so may all we think, say, and do, be to the praise, honour and glory of God, + Father, Son, and Holy Spirit, Amen.
Collect:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
By the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Introduction to the Peace:
The fruit of the Spirit is love, joy, peace.
If we live in the Spirit, let us walk in the Spirit.
Galatians 5: 22
Preface:
Through Jesus Christ our Lord,
according to whose promise
the Holy Spirit came to dwell in us,
making us your children,
and giving us power to proclaim the gospel throughout the world:
Post Communion Prayer:
Faithful God,
who fulfilled the promises of Easter
by sending us your Holy Spirit
and opening to every race and nation the way of life eternal:
Open our lips by your Spirit,
that every tongue may tell of your glory;
through Jesus Christ our Lord.
Blessing:
The Spirit of truth lead you into all truth,
give you grace to confess that Jesus Christ is Lord,
and to proclaim the words and works of God …
Dismissal:
Go in the peace of the Risen Christ. Alleluia! Alleluia!
Thanks be to God. Alleluia! Alleluia!
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin Group of Parishes. This sermon was prepared for the Parish Eucharist on the Day of Pentecost, 4 June 2017.
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