Fifth Sunday after Pentecost, Proper 7B

“O Lord, make us have perpetual love and reverence for your holy Name, for you never fail to help and govern those whom you have set upon the sure foundation of your loving-kindness…. ” Collect of the Day

Welcome!

The readings from Sunday, June 23, 2024 (Proper 7B) featured the story of David and Goliath. The verses from Psalm 9 came from a heart and a community that, through experience, trusted God in even the most difficult moments of life. Our* discussion focused on the Psalm. You are invited to join the Psalmist in lifting your heart to God.

Click image to view or download our study guide
divider line

*Most Wednesday mornings a group of us gather online to explore the readings that will be used in worship the following Sunday. This week’s handout features readings, commentaries, and notes for the Fifth Sunday after Pentecost (June 23, 2024) in Year B of the Revised Common Lectionary. Please: View or download the handout we used to guide our discussion and tune our hearts to the Spirit.

View the Revised Common Lectionary readings (NRSV translation) appointed for The Fifth Sunday after Pentecost, June 23, 2024, on the Revised Common Lectionary site curated by the Vanderbilt Divinity Library.

Please return to this site throughout the week to keep learning.

divider line

Be well. Do good. Pay attention. Keep learning.

Image: ChurchArt Pro

The Day of Pentecost, Year B

Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit… (Acts 2:3-4)

Welcome!

What does Pentecost mean to you? How have you experienced the gift of the Holy Spirit breathing life into you, guiding your thinking and choosing, and enlivening your day-to-day activity?

On Wednesday, May 15, 2024, we* explored Acts 2:1-21, the account of the events on the Day of Pentecost.

Pause, remember, acknowledge, and even celebrate, the presence of the Holy Spirit “the Lord, the giver of life” in you.

From a commentary on Acts 2:1-21

The language of the Pentecost experience, with its images of “wind,” “spirit,” and being “filled” with the Spirit or the “breath” of life, is reminiscent of God’s initial creative activity (Gen. 1:2; 2:7). Here, however, the emphasis is not so much on creation or God’s works in history as on direct contact with the Spirit of God, who is now filling the world in a new way. The roll call of nations and languages points to the universality of the Spirit’s work for the whole world. God’s Spirit is the divine energy that now enables an eternal life to be real for those on whom God’s Spirit is poured and in whom the Spirit dwells (cf. Rom. 5:5).

Even more, linking the Pentecost events with the prophetic word about “last days” (Acts 2:17) points forward to the ultimate consummation of God’s reign in a “new heaven and new earth” (Rev. 21:1).

Source: Donald K. Mckim, “Theological Perspective on Acts 2:1‒21,” in Feasting on the Word: Preaching the Revised Common Lectionary: Year B, ed. David L. Bartlett and Barbara Brown Taylor, vol. 3 (Louisville, KY: Westminster John Knox Press, 2009), 2.

Donald K. McKim is the Executive Editor of Theology and Reference, Westminster John Knox Press, Germantown, Tennessee.

divider line

*Most Wednesday mornings a group of us gather online to explore the readings that will be used in worship the following Sunday. This week’s handout features readings, commentaries, and notes for the Day of Pentecost (May 19, 2024) in Year B of the Revised Common Lectionary. Please: View or download the handout we used to guide our discussion and tune our hearts to the Spirit.

View the Revised Common Lectionary readings appointed for Pentecost, Sunday, May 19, 2024, on the Revised Common Lectionary site curated by the Vanderbilt Divinity Library.

Please return to this site throughout the week to keep learning.

divider line

More about Pentecost

Be well. Do good. Pay attention. Keep learning.

Pentecost, Year B

Wind in the Chimes: our prayer and why we celebrate this day

Collect for Pentecost

Pentecost

The term means “the fiftieth day.” It is used in both the OT and the NT. In the OT it refers to a feast of seven weeks known as the Feast of Weeks. It was apparently an agricultural event that focused on the harvesting of first fruits. Josephus referred to Pentecost as the fiftieth day after the first day of Passover. The term is used in the NT to refer to the coming of the Spirit on the day of Pentecost (Acts 2:1), shortly after Jesus’ death, resurrection, and ascension. Christians came to understand the meaning of Pentecost in terms of the gift of the Spirit. The Pentecost event was the fulfillment of a promise which Jesus gave concerning the return of the Holy Spirit. The speaking in tongues, which was a major effect of having received the Spirit, is interpreted by some to symbolize the church’s worldwide preaching. In the Christian tradition, Pentecost is now the seventh Sunday after Easter. It emphasizes that the church is understood as the body of Christ which is drawn together and given life by the Holy Spirit. Some understand Pentecost to be the origin and sending out of the church into the world. The Day of Pentecost is one of the seven principal feasts of the church year in the Episcopal Church (BCP, p. 15). The Day of Pentecost is identified by the BCP as one of the feasts that is “especially appropriate” for baptism (p. 312). The liturgical color for the feast is red. Pentecost has also been known as Whitsun or Whitsunday, a corruption of “White Sunday.” This term reflects the custom by which those who were baptized at the Vigil of Pentecost would wear their white baptismal garments to church on the Day of Pentecost. The BCP provides directions for observance of a Vigil of Pentecost, which begins with the Service of Light (p. 227). The Hymnal 1982 provides a variety of hymns for Pentecost (Hymns 223-230) and the Holy Spirit (Hymns 500-516).Reference: “Ascension” in An Episcopal Dictionary of the Church

Pentecost in 2 Minutes

More

  • The Collect: an Anglican/Episcopal Treasure. From the “Foreward” to The Collects of Thomas Cranmer edited by C. Frederick Barbee and Paul F. M. Zahl. This essay provides historical and liturgical background to this type of liturgical prayer.
  • A Pattern for Prayer by John D. Witvliet posted on Religion Online. The author believes the study of ancient liturgical materials facilitates special insight.  He discusses at length the understanding which lies in the structures and patterns of early collects and similar prayers, for preparing such prayers challenges us to draw on nearly the whole range of theological themes and motifs.

About Wind in the Chimes

Wind in the Chimes (renaming and reintroduction of Wind Chimes, 7/21/20)

Wind Chimes: September 25 2012 (an introduction)

The Day of Pentecost, Year C

Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit… Act 2:3-4

Welcome. Our handout features the readings for Pentecost (June 5, 2022) in Year C of our Lectionary.

The text [Acts 2:1-21] startles us with a scene of almost unimaginable liveliness verging on chaos: sound like the rush of a mighty wind filled the whole house; tongues of fire appeared among the people; and as the crowd was filled with the Spirit of God, they spoke a cacophony of languages. Galileans, Parthians, Medes … a roll call of peoples all represented in the crush of humanity as the winds of God’s Spirit blew and the ecstatic fire spread.

Michael Jinkins in Feasting on the Word, Year C, Volume 2

Pay attention. Keep learning.

View or download the Handout for The Day of Pentecost, Year C including short biographies for Saint Barnabas and Melania the Elder. Also we will celebrate and explore our Book of Common Prayer that was first used on the Day of Pentecost in 1549. Over the centuries and throughout the world the Book of Common Prayer has been, with the guidance of the Holy Spirit, revised, renewed, and revitalized to inspire our worship and faith.

View or download Art for Pentecost, Year C. with commentary by Hovak Najarian.

Please come back to this site throughout the week in order to keep learning.

Image: ChurchArt by Communication Resources

The Pentecost | Art for Pentecost C

The Pentecost
The Pentecost
1596-1600
Oil on canvas, 275 x 127 cm
Museo del Prado, MadridEl Greco,(b. 1541, Candia, d. 1614, Toledo)
Click image for more information.

______________

Commentary by Hovak Najarian
The Pentecost, Oil on Canvas, c.1600, El Greco, 1541-1614

Domenikos Theotokopoulos, a Greek native of Crete, first studied Byzantine art with the intention of becoming an icon painter. Crete was a Venetian colony at that time and at about age twenty Domenikos went to Venice to study the paintings of masters such as Titian. Following his stay in Venice, he worked and taught in Rome and then moved to Spain where he became known simply as El Greco (The Greek). Spain became his home for the remainder of his life and by the time “The Pentecost” was painted for an Augustinian seminary in Madrid, his style was dramatically different from his earlier work. In this late style, El Greco’s paintings have elements of expressionism and often are described as having a sense of mystery.

In Acts of the Apostles an account is given of the day of Pentecost when the twelve apostles, as well as Mary and people of many nationalities were gathered in one place. All at once the sound of a mighty rushing wind came from heaven and filled the room: “And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in tongues, as the Spirit gave them utterance.” (Acts 2:2-4)

El Greco’s “Pentecost,” (now in the Prado Museum, Madrid) was painted to be an altarpiece. Its height above floor level would place the seminarians at the lower part of the painting and they would see the subject matter increase in complexity as their gaze moved upward toward Mary, the apostles, and the plumes of fire. A dove at the top of the painting represents the Holy Spirit; its wings are spread and the light that surrounds it is radiating downward over the gathering. The two men in the foreground at the bottom of a short flight of stairs have lifted their arms and are leaning back slightly in order to look at the dove. Mary (dressed in red and blue) is seated at the center of the painting with apostles gathered around her; two other women are included in the painting. The woman at Mary’s left shoulder is thought to be Mary Magdalene and the fourth person from the left side may be Martha. [Acts states that when the apostles prayed, they did so with “…women and Mary.”] El Greco also included himself in this painting. His face is second from the right; he is the man with a white beard who seems to be in deep thought and is not looking up toward the dove.
Although the term, “Expressionism,” did not come into use until the twentieth century, it is an apt term for El Greco’s late paintings. Expressionism is the result of an artist’s effort to project emotional intensity and inner feelings into a work. The figures in “The Pentecost” are not posing for a formal group portrait. They are an animated informal mix of people who in body language and facial expression are reacting individually, and yet they are part of the collective experience. They are responding with awe and excited emotional involvement as they take part in this miraculous event.

Hovak Najarian © 2013

Bastiani’s Pentecost| Art for B Pentecost

John 15:26 Jesus said to his disciples, “When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf.

Bastiani’s Pentecost
BASTIANI, Lazzaro
(b. ca. 1430, Venezia, d. ca. 1512, Venezia)
Pentecost
1484-90
Tapestry in wool, silk and silver thread
Santa Maria della Salute, Venice

Click image for more information.

Commentary by Hovak Najarian

Post: from May 27,2012

The importance attributed to artists by scholars can be determined usually by how many of their works are projected onto a screen in an art history class. Lazzaro Bastiani’s work is seldom shown or discussed and often he is left out entirely from textbooks. A reason for this is that his contemporaries were the major artists of his time; the fame of Renaissance artists such as Botticelli, Raphael, Leonardo, Michelangelo, and Durer continue to overshadow Bastiani to this day. Bastiani did not work for the Medici in Florence or the pope in Rome; even in Venice where he lived, the artists of the Bellini family were more widely known. Yet, like a good journeyman, he was employed steadily and produced respectable work.

Before the early Renaissance, there was no separation of the arts but in the fifteenth century, painting came to be regarded as being of a higher order. Craft workers were erroneously thought to be occupied only with repetitious handwork whereas the arts of painting, sculpture, and architecture were recognized as having intellectual content. Although the weaving process was associated with the crafts, tapestries in effect were akin to painting and were admired. Artists such as Bastiani, were commissioned to make cartoons (full scale preparatory designs) that were reproduced in woven form. The creator of a cartoon, however, did not participate in the weaving process; a tapestry was made usually by a guild or a family of weavers

In Bastiani’s Pentecost, the fine wool, silk and silver threads make up a richness of texture that differs from the surface of an oil painting. The materials are different yet, in style, the Pentecost is in keeping with fifteenth century Venetian painting. Because contacts through trade had been going on with the Near East for many centuries, the rebirth of classicism during the Renaissance was not as strong in Venice as it was in Florence and Rome. The influence of Greek sculpture in works such as The Birth of Venus by Florentine artist Sandro Botticelli gives his painting a neat, uncluttered effect. Bastiani on the other hand, seems to be determined to fill all spaces with ornate details. In the tapestry, symbols of rebirth, resurrection, immortality, and purity are found in the form of such fauna as a hare, peacock, and stag; in flowers we are reminded of the transient nature of life and eternal life is symbolized by a palm tree. Unlike the setting described in the Book of Acts (2:1-21), Bastiani does not place the apostles in a room but instead he presents the scene as if it were an outdoor stage with Mary enthroned in the center. He places the apostles in two groups but does not place a tongue of fire resting above them individually as described by Luke. Bastiani gives us simply an overall reddish glow above their heads.

The placement of Mary on a throne (an image derived from Byzantine sources) in the center of the tapestry has made her the focus of attention. She is noted in the Book of Acts (1:14) as being in the upper room prior to Pentecost and she was there apparently during the event but Luke does not single her out as being a central figure. Instead, Bastiani’s placement of Mary seems to be a result of the extraordinary growth in the veneration of Mary that started in the early thirteenth century and continued through the Renaissance.

Like information on Bastiani himself, the original setting for the Pentecost tapestry is obscure. At the present time it is on the altar of Santa Maria della Salute (Basilica of St. Mary of Health) but the church had not been built at the time the tapestry was woven.

Note:

When preparing to weave a tapestry, strong parallel threads are stretched close to each other and tied onto a loom. These are the warp threads through which the weft – the threads that cross over and under them – are passed. If warp and weft are equal in size, color, and texture the fabric will be uniform throughout. When making a tapestry, however, a wide range of colors are used for the weft as the weavers follow an image that was designed by a painter. The result is like a painting except instead of pigments being placed on a woven piece of cloth (a canvas), the pigments are in the threads themselves and are an integral part of the fabric.

______________

Commentary 2012 Hovak Najarian

Pentecost | Art for A Pentecost

Acts 2:1 When the day of Pentecost had come, they were all together in one place.

Pentecost
DORFFMEISTER, István
Pentecost
1782
Oil on canvas, 55 x 33 cm
Magyar Nemzeti Galéria, Budapest
Click image for more information.

Pentecost
MILDORFER, Joseph Ignaz
(b. 1719, Innsbruck, d. 1775, Wien)
Pentecost
1750s
Oil on canvas, 55 x 33 cm
Magyar Nemzeti Galéria, Budapest
Click image for more information.

Same work – two guys- can anyone sort them out????

Pentecost in 2 minutes

Yesterday (5/19/13) we shared this video in the Sunday Morning Forum. For those of you unable to join us, please enjoy this 2 minute look at Pentecost offered by the folks at Busted Halo.

Have other questions? Please use our Comment section to continue the conversation.

Hail Thee, Festival Day

Spirit of life and of pow’r, // Now flow in us, fount of our being, // Light that enlightens us all, // Life that in all may abide.

In many churches, including Episcopal churches, the Day of Pentecost is a day to sing “Hail Thee, Festival Day” with joy and thanksgiving. The hymn is often used on Easter, the Feast of the Ascension, and Pentecost. Here is a version shared on Pentecost.

Want to know more about the hymn? Check out Hymnary.org for more on this hymn. See also, History of Hymns curated by Discipleship Ministries of the United Methodist Church.

Do you have a favorite “Pentecost Hymn”? Let us know in the Comment section.

Wind Chimes: 18 Jan 2013 — Day 1

A Week of Prayer for Christian Unity

Readings for Day One — Walking in conversation

Genesis 11:1-9 | The story of Babel and legacy of our diversity
Psalm 34:11-18 | “Come … listen.” God’s invitation to conversation
Acts 2:1-12 | The outpouring of the Spirit, the gift of understanding
Luke 24:13-25 | Conversations with the Risen Jesus on the road

Quote . . .To walk humbly with God means to walk as people speaking with one another and with the Lord, always attentive to what we hear. And so we begin our celebration of the Week of Prayer for Christian Unity by reflecting on scripture passages which speak of the essential practice of conversation. 2013-WPCU-Readings-and-Prayers

Prayer on Day One

2013 Week of Prayer (Cover)Jesus Christ, we proclaim with joy our common identity in you, and we thank you for inviting us into a dialogue of love with you. Open our hearts to share more perfectly in your prayer to the Father that we may be one, so that as we journey together we may draw closer to each other. Give us the courage to bear witness to the truth together, and may our conversations embrace those who perpetuate disunity. Send your Spirit to empower us to challenge situations where dignity and compassion are lacking in our societies, nations, and the world. God of life, lead us to justice and peace. Amen

divider lineImage: School of Theology & Ministry, Seattle University