By the bookshelf. Pentecost (Trinity Day) and the Descent of the Holy Spirit

This article is about the church celebration. For Slavic rituals, see Trinity Day.

The query "Descent of the Holy Spirit" redirects here; see also other meanings.

The request for "Pentecost" redirects here; for the Jewish holiday, see Shavuot.

This term has other meanings, see Trinity Day (meanings).

Pentecost

[1] (Greek Πεντηκοστή),
Holy Pentecost
[2][3], (Greek Κυριακή της ἁγίας Πεντηκοστής [4], Church Slav. Nedѣ Holy Trinity Day [2]), in Russian tradition it is often
Holy Trinity Day
(abbr.
Trinity
),
Trinity Day
, sometimes
Spiritual Day
[5][6] is one of the main Christian holidays.

The Orthodox Church celebrates Trinity Day on Pentecost

- 50th day after Easter (Easter - 1st day). The holiday is one of the twelve holidays.

In the Western Christian tradition, Pentecost, or the descent of the Holy Spirit on the Apostles, is celebrated on this day, and Trinity Day itself is celebrated on the following Sunday (57th day after Easter).

In the New Testament[ | ]

The descent of the Holy Spirit on the apostles on the day of Pentecost (Shavuot) is described in the Acts of the Holy Apostles (Acts 2:1-18). On the fiftieth day after the Resurrection of Jesus Christ (the tenth day after His ascension), the apostles were in the Zion Upper Room in Jerusalem, “... suddenly a sound came from heaven, as if from a rushing strong wind, and filled the whole house where they were. And cloven tongues as of fire appeared to them, and one rested on each of them. And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance.”

(Acts 2:2-4).

On this day, Jews from different cities and countries were in the city on the occasion of the holiday. Hearing the noise, they gathered in front of the house where the apostles were, and since “everyone heard them speaking in his own language”

(Acts 2:6), everyone was amazed.
Some of them mocked the apostles and “said, They are drunk of sweet wine”
(Acts 2:13). In response to this reaction:

Name and interpretation[ | ]

The holiday received its first name in honor of the descent of the Holy Spirit on the apostles, which Jesus Christ promised them before His ascension into heaven. The descent of the Holy Spirit indicated the trinity of God. What John Chrysostom writes about this:

On the day of Pentecost, according to the general Christian tradition, the universal apostolic Church was formed (Acts 2:41-47)[8].

Worship[ | ]

In Orthodoxy[ | ]

Trinity (icon of Andrei Rublev, early 15th century)
Name in liturgical books: “Sunday of Holy Penticostia”

(Church-glory. Nedѣlѧ svѧtýѧ Pentikosti[2], Greek. Κυριακή της ἁγίας Πεντηκοστής[4]).
On this day, one of the most solemn and beautiful services of the year is performed in Orthodox churches. The day before, on Saturday evening, a festive all-night vigil is served, at Great Vespers of which three proverbs are read: the first of them tells how the Holy Spirit descended on the righteous in the Old Testament (Num. 11:16-17, Num. 11:24-29 ), the second (Joel 2:23-32) and third (Ezek. 36:24-28) proverbs, according to the faith of the Orthodox Church, are prophecies about the descent of the Holy Spirit on the apostles at Pentecost; for the first time after Great Lent, the famous stichera of the sixth tone to the Heavenly King is sung in stichera, which is repeated twice more after that at the morning of the all-night vigil; starting from this day, the prayer to the Heavenly King becomes the first prayer of the usual beginning of both church and home prayers. At Matins the polyeleos is served and the Gospel of John is read, the 65th conception (John 20:19-23); At Matins, two canons of this holiday are sung: the first was written by Cosmas of Mayum, the second by John of Damascus. On the holiday itself, a festive liturgy is served, at which the Apostle, 3rd conception (Acts 2:1-11) is read and the composite Gospel of John, 27th conception (John 7:37-52, John 8:12) is read ). After the liturgy, the ninth hour and Great Vespers are served, at which stichera glorifying the descent of the Holy Spirit are sung; during Vespers, those praying three times, led by the priest, genuflect - they kneel, and the priest reads seven prayers (the first and second genuflections, the priest reads two prayers, and the third time - three prayers) for the Church, for the salvation of all those who pray and for the repose of the souls of all the departed (including those “ held in hell
”) - this ends the post-Easter period, during which no genuflections or prostrations are made in churches .
Troparion, kontakion and tribute on the Sunday of Holy Pentecost

According to Russian tradition, the floor of the church (and the houses of believers) on this day is covered with freshly cut grass, the icons are decorated with birch branches, and the color of the vestments is green, depicting the life-giving and renewing power of the Holy Spirit (other Orthodox Churches also use white and gold vestments). The next day, Monday, is Holy Spirit Day.

In Catholicism[ | ]

Main article: Trinity Day (Roman rite)

In the Catholic Church and in Lutheranism, the celebration of Pentecost (the Descent of the Holy Spirit) and the day of the Holy Trinity is divided, the day of the Holy Trinity is celebrated on the following Sunday after Pentecost. In the Catholic tradition, the celebration of the descent of the Holy Spirit opens the so-called “Pentecost cycle”. It includes:

• Trinity Day (Sunday, 7th day after Pentecost)
• Feast of the Body and Blood of Christ (Thursday, 11th day after Pentecost)
• Feast of the Sacred Heart of Jesus (Friday, 19th day after Pentecost)
• Feast of the Immaculate Heart of the Virgin Mary (Saturday, 20th day of Pentecost)

The holidays of the descent of the Holy Spirit and the day of the Holy Trinity have the highest status in the Roman liturgical calendar - celebrations. The colors of the vestments of the priests on the day of Pentecost are red, as a reminder of the “tongues of fire” that descended on the apostles; and on the day of the Holy Trinity - white, as on other great holidays. On the day of the descent of the Holy Spirit, two masses are celebrated according to different rites - the mass of the evening (on Saturday evening) and the mass of the day (on Sunday afternoon).

God, with the mystery of today’s holiday You sanctify Your Church, into which all nations are called. Send down abundant gifts of the Holy Spirit to the whole world and perform in the hearts of believers those miracles that You performed at the beginning of preaching the Gospel. Through our Lord Jesus Christ, Your Son, who lives and reigns with You in the unity of the Holy Spirit, God, forever and ever.

— Collected Mass on the Day of Pentecost

In some Eastern European countries (Poland, Belarus) and in Catholic churches in Russia there is also a tradition of decorating the temple with tree branches (birch).

Texts of prayers for Trinity Day

Next are the canon, tone 4, and akathist to the Most Holy and Life-Giving Trinity.

Canon

Song 1

Irmos: The slow-tongued one is covered with Divine darkness, the convoluted God-written law: for he shook off the mud from the mind of the wise, sees the Being and learns the Spirit to understand, praising with Divine songs.

Rekosha pure and honest lips: there will be no separation for you, oh friends! Because on the Father’s High Throne of the neighbor, I will pour out the Spirit, to shine upon those who desire unenvious grace.

The limit, the most true Word, which has passed, quietly completes the heart: for having finished the work, others rejoiced, with the necessary breath and tongues of fire, Christ gave the Spirit, as promised.

Song 3

Irmos: Opening the wombs of the unsatisfied bonds, the unbearable vexation of the blessed, one prayer of the ancient prophetess Anna, bearing a broken spirit, to the Mighty One and the God of Minds.

The Most Divine One is incomprehensible: for the bookless ones, the wise fishermen, who suffocate with words and take away countless people from the depths of the night, reveal them, by the brilliance of the Spirit.

It was from the unborn Light that the omnipotent shining Light came forth, and His Son of the Father’s power now reveals a united illumination, a fiery voice in Zion with the tongue.

Sedalen, voice 8

Spas's diligence was filled with joy and boldness was received by those who were previously afraid: for the Holy Spirit has descended from above on this day to the house of the disciples, and another word was spoken to the people. The nations were scattered, visible like fire, and these were not burned, but rather than sprinkled.

Song 4

Irmos: To the King of kings, who came from the One Word, who came from the guiltless Father, Thy Spirit, who was equally powerful, was truly sent by the Apostle, as the Benefactor of those who sing: Glory to Thy power, O Lord. Having dissolved the Divine bath of rebirth of existence with a word, the folded nature, rain with me a stream from your imperishable perforated rib, O God’s Word, capturing it with the warmth of the Spirit.

They all bow down to the Comforter of the knee, to the Son of the Father, to the Father united, for in the Persons they have seen the three-jawed Being, true, inviolable, flightless, one: for the grace of the Spirit has risen to light.

May all be filled with the most divine, the servants of the Triple-Light Being: He does more than nature as a Benefactor, and Christ lights up for salvation, giving all the grace of the Spirit.

Song 5

Irmos: Decisive cleansing of sins, receive the fire-inspired dew of the Spirit, O radiant children of the Church: now from Zion has come forth the law, the tongue-fire-like grace of the Spirit.

As if it were autocratically pleased, the unpossessed Spirit proceeds from the Father, making the apostles wise among the nations, sealing the life-giving word, honorable, conformable to the speech of the Savior.

May the meaning heal from sin, and behold, having established the apostles, God the Word of All, the most pure house, in which the one and only powerful and essential one now infuses the light of the Spirit.

Song 6

Irmos: Christ purification and salvation for us, Master, you shone forth from the Virgin, and like a prophet from the beast of the sea Perseus Jonah, who snatched away all the fallen Adam from the aphids.

The true one who is right in our wombs eternally received the Spirit, so that you may renew the Father's Origin, and all together, the substances of the hated scorching filth, and the cleansing feces of meanings, to the Almighty. The desired property of the apostle, the Zionites who are waiting for Your coming, the knowledge of the Spirit of the Word, the cruel speech of pagan endearments is quickly shown, fire-inspiredly affirmed.

Kontakion, tone 8

When the tongues of fire descended, dividing the tongues of the Most High, and when the fiery tongues were distributed, we all called into unity, and accordingly we glorified the All-Holy Spirit.

Ikos

Give quick and well-known consolation to Your servant Jesus, never let our spirits become discouraged, do not be separated from our souls in sorrow, do not move away from our thoughts in circumstances, but always precede us. Draw near to us, draw near everywhere, as You have always been with Your apostles, unite those who desire You, O Generous One, so that we may unite with You and praise Your All-Holy Spirit.

Song 7

Irmos: The organ song, consonant with the noise, honors the golden-made soulless idol; The luminous grace of the Comforter is honored by crying out: Blessed are You, One Trinity, equal in strength, without beginning.

Not understanding the voice of the prophet, I spoke of the words of madness, wine-made drunkenness, hearing strange speeches from the apostles, but in piety we cry out to Thee divinely: Benefactor of all, blessed art thou.

The Divine teaching has risen up, seeing the visions of the Divine Joel, the Most Chief of God, to whom I will pour out rivers, like the Word, of My Spirit, crying out: Trivested Light Nature, blessed art thou. It was in vain to divide the Trinitarian grace, as if it would reveal three Hypostases, honor them in the simplicity of power, but in one now the days of the Lord, the Son, the Father and the Spirit are blessed.

Song 8

Irmos: Loosens the bonds and irrigates the flame of the tri-bright image of God, the youths sing, and all created creatures will bless the One Savior and All-Giver, as the Benefactor.

Christ arranges the memory of man-saving words, even from the Father, having heard the apostle speak, the Spirit arranges with a fiery vision of tongues, planting the blessedly adopted, stricken creature sings to You.

The savingly self-ruling One, the self-radiant Light, and the bestower of light, You came fulfilling the apostles, Honest as Your servant above, and You give the nourishing Spirit.

I will poyahu the prophet's spirit-filled lips, Your bodily, O King, coming, and the Spirit that came from the bosom of the Father, Uncreated, Created, is enthroned with You, the only honor of the incarnation of the faithful.

Song 9

Irmos: Rejoice, O Queen, mother-virgin glory: every kindly, benevolent mouth cannot speak, It is worthy to sing to You, but the mind is bewildered to understand Your Christmas. In the same way, we glorify Thee.

Sing in a manner befitting to the natural-living Maiden: One is the hidden Word in the womb of the ailing human nature. Who is now in the right lands of the Father, the ambassador of the Grace of the Spirit.

With the face of God-rich grace, luminous, brilliant, changed by a strange change, the most magnificent, equivalent to the unseen wisdom, we glorify the Tri-Light Being.

Akathist

Kontakion 1

Eternal King of the ages and Lord, of all creation, visible and invisible, Creator, Himself, in the Trinity of Holy Glorified God, every tribe bows to the heavenly, earthly and underworld; In the same way, we also, since we were baptized in Your Trisagion, even though we are unworthy, we dare to sing this praise to You; But You, as our Creator, Provider and Judge, listen to the voice of Your servant, and do not leave Your mercy from us, so that from the depths of our souls we call to You:

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Ikos 1

The Archangels and Angels, Principalities and Powers, Thrones and Dominions, standing before the very Throne of Thy glory, are not sufficient to utter the greatness of Thy perfections: but the many-eyed Cherubim and the six-crested Seraphim, covering their faces, cry out to each other with awe and love: Holy, holy, holy is the Lord of hosts; For we, who are the dust and ashes of Esma, if it is more convenient to love silence; but, let us not so much generosity, in creation and redemption poured out on us, we will appear unmemorably and ingratitude, imitating the heavenly praise, with faith and love we cry:

Holy, holy, holy art thou, Lord our God, the inscrutable heights of perfection and the unsearchable mysteries of the Puchino; Holy art thou, Lord our God, who art everywhere and fill all things, one and the same yesterday, today and forever.

Holy art thou, O Lord our God, who is all mighty, calling the things that do not exist as the things that exist, bringing them down even to hell and raising them up again; You are holy, Lord our God, you test the hearts and wombs of men, you count the stars and give names to them all.

Holy art Thou, Lord our God, Whose all paths are true and all destinies are justified and desired; Holy art thou, Lord our God, who transfer the sins of the fathers onto their children, and have mercy and reward throughout all generations.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 2

Seeing Thee on the Throne, high and exalted, Isaiah said: O accursed one, like a man of unclean lips, I saw the Lord of Hosts before my eyes. Whenever the burning coal carried from the Angel touched it with his mouth, he purely praised You, the Father, and the Son, and the Holy Spirit, the One God. For, O Most Holy Trinity, the fire of Thy Divinity has fallen upon thorns and our many iniquities, so that with a pure heart we cry out to Thee: Alleluia.

Ikos 2

The great prophet Moses sought to understand the unreasonable mind, saying: Show me Thy face, that I may see Thee with understanding. But you come to him: You will see My behind, but My face will not appear to you; for a man will not see My face and live. But to us, even though we are unworthy, You have deigned to reveal Yourself in the person of Your Only Begotten Son: with the same gratitude we cry:

Holy, holy, holy art thou, O Lord our God, the fiery-burning Seraphim of Lyuba, and the luminous Wisdom of the Cherubim; Holy art thou, Lord our God, the most exalted King of Heavenly Thrones and all-true Lord of all worldly Dominions.

Holy art thou, Lord our God, the invincible Fortress of the highest powers and the almighty Ruler of the heavenly powers; Holy art thou, Lord our God, the all-joyful gospel of the archangels and the unceasing sermon of the angels.

Holy art thou, O Lord our God, the supreme All-beginning of the rational Beginnings, and the Sovereign Master of all other Heavenly ranks; Holy art thou, Lord our God, who alone has immortality and is alive in the unapproachable light, and converses with Thy chosen ones, as with friends, face to face.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 3

By the power of Your ineffable power You contain everything, With the Word of Your unsearchable wisdom You build everything, By the Spirit of Your lips You live and delight everything, O Trisun Almighty. Thou hast measured the heavens with a hand and the earth with a span, carrying and feeding all creation, calling upon everything by name, and the mighty one who can hide the mighty right hand and Thy gaze: for this reason, with all the powers above and below, with falling emotion, we call Thee: Alleluia.

Ikos 3

Have every creature work according to Thy commandment, everywhere showing traces of Thy Providence and innumerable perfections: also Thy invisible and ever-present power and Divinity, conceived by the creatures, seeing, with surprise and joy we call:

Holy, holy, holy art thou, Lord our God, sovereign Creator of the visible and invisible, and loving Builder of the present and the future; Holy art thou, Lord our God, who composed creation from the four elements and crowned the circle of summer with four seasons.

Holy art thou, Lord our God, who commanded the sun to shine in the days and the moon and stars to enlighten the night; Holy art thou, Lord our God, who drive away the winds from treasures, clothe the sky with clouds and send rain and dew to cool the heat.

Holy art thou, Lord our God, girding the hills with joy and the valleys with gladness, decorating the villages and crowning the fields with clasps; Holy art thou, Lord our God, sending food to the chick of corvids, watering all the wild animals, and placing Thy bounty on all Thy deeds.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 4

Having a storm inside of soul-destroying heresies, the second Judas, the insane Arius, rejected You, the Son of God, the only One of the Divine Trinity to be; We, even if there is another person of the Father, another of the Son, and another of the Holy Spirit, say: but the Father, the Son and the Holy Spirit are One Divinity, equal in power, co-essential majesty with our hearts and lips we confess and, like three-sunlight in the illuminated font of baptism, the Father, and We worship the Son and the Holy Spirit, the One God, calling: Alleluia.

Ikos 4

Hearing the shepherd and teacher of the Holy Church, Arius, like a fierce beast, invading the verbal flock of Christ and rapt the sheep from the true confession of the Orthodox faith, convening in Nicaea at the Council, God, and not a creature, confessed Christ, and is equal to the Father with respect to the Son and the Holy Spirit, shouting loudly:

Holy, holy, holy art thou, Lord our God, God the Father, God the Son, God the Holy Soul, the One True God, and not three gods; Holy art thou, Lord our God, uncreated Father, uncreated Son, uncreated Holy Soul, One together uncreated, and not three individuals uncreated.

Holy art thou, Lord our God, the Father who gives birth eternally to the Son, the Son who is begotten without flight from the Father, the Holy Spirit, who came from God from all eternity, but was not born; Holy art thou, Lord our God, the Father, who called us from nothingness, the Son, who redeemed us fallen with His Cross, the Holy Spirit, who sanctifies and gives life to all with His grace.

Holy art thou, Lord our God, who was well-willed to establish in our spirit, soul and body a three-part tabernacle for His habitation and who did not allow it to be destroyed in us by sin; Holy art thou, Lord our God, who has placed the sign of His Trinitarian Creature in all the works of His hands, visible and invisible in the world.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 5

The Pre-Eternal and Omnipotent Trinity, having created us in Your image and likeness, You commanded us to do what is pleasing before You, but we, the wretched ones, have loved our evil will, rejected the vows of baptism, and darkened Your image; Now we again come running to You and pray: Grant us Your grace, snatch us from the hand of the enemy, visible and invisible, and save us in the image of our destinies, so that forever and ever we call to You: Alleluia.

Ikos 5

Seeing a mind that surpasses Your perfection and ineffable good deeds to the poor sons of Adamlim in You, the Triune God, a true believer, the dead in spirit are quickened, the defiled by conscience are cleansed, the lost are saved, with a grateful mind, a grateful heart, grateful lips, created from You, bending the knee, with the verb :

Holy, holy, holy art thou, O Lord our God, who in Thy Trinitarian Council destined to create man and into his body, taken from the dust, the breath of life from Thy lips breathed; Holy art Thou, Lord our God, in Thy image and likeness in the person of Adam honor us all and make us heirs of the sweetness of paradise.

Holy art thou, Lord our God, who by reason above all that is visible has exalted us and subjugated all creation under our nose; Holy art thou, Lord our God, who has given us the tree of life for food and enriched us with the gift of immortality.

Holy art thou, Lord our God, who did not forsake those who disobeyed the commandment of our forefathers after the fall, but who infused Eden directly with the hope of salvation; Holy art thou, Lord our God, who brought us forth from our mother’s womb and by the grace of the Gospel, upon birth, sanctified us.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 6

The preacher of righteousness and zealot of Thy Holy Name, the venerable Elijah, was called from the Angel who stood in Mount Horeb: but the spirit was strong, he overthrew mountains, he was a great coward and a scorching fire, but not in this form of You, and in the fire there was a thin voice of cold, and there is the Lord; having covered your face with mantle, you cried out with joy and fear: Alleluia.

Ikos 6

Thou hast shone forth to enlighten the whole world, the radiance of Thy three-bright Divinity, Thou hast driven away all idolatrous delusions, Trinitarian God and Lord; You brought the entire human race from the long darkness of paganism into the wonderful light of the Gospel, and through illumination, we glorify Your all-powerful Providence for us, calling:

Holy, holy, holy art thou, Lord our God, who completely consumed the creation corrupted by sin with the flood waters and, in the person of Noah, renewed the entire human race; Holy art thou, Lord our God, who excommunicated the father of believers Abraham from confusion of tongue and founded the true Church in his descendants.

Holy art Thou, O Lord our God, who brought forth His people from Egypt, feeding them with manna in the desert and leading them into a land boiling with honey and milk; Holy art thou, O Lord our God, who raised up David, who filled the prophets with His Spirit, and preserved the faith of those among Israel in the Promised Redeemer.

Holy art thou, O Lord our God, who punished His people for their sins in the captivity of Babylon, and after His death He commanded Jerusalem to be rewarded; Holy art thou, Lord our God, who showed the Maccabees unshaken in the faith and tradition of their fathers until death, and kept the Church under the law, like a bride, until the coming of the beloved Bridegroom, intact.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 7

Although to show the greatness of Your love and mercy to the fallen human race, when the end of summer came, You sent Your Only Begotten Son, born of a Woman, who is under the law, so that He may redeem those under the law. Who, having lived on earth as a man and redeemed us with His Cross, ascended into Heaven, from nowhere, fulfilling the promise, sent down to us His Most Holy Spirit, so that we all call: Alleluia.

Ikos 7

Thou didst show a truly marvelous and new miracle, marvelous in the highest, O Lord, when, after the sending of the Most Holy Spirit upon the chosen disciples and apostles, Thou didst bring them out to preach to the whole world, that they might proclaim the great name of the Most Holy Trinity and captivate all tongues into the obedience of faith: also, Marveling at the power and effect of their God-inspired words, we joyfully call:

Holy, holy, holy art thou, O Lord our God, who hath chosen the weak, the weak, and the violent of the world, that the mighty, the glorious, and the wise may be put to shame; Holy art thou, Lord our God, who has inspired countless hosts of martyrs, so that through the darkness of torment and death they may seal the truth of the Gospel and the power of the grace of Christ.

Holy art thou, Lord our God, who bowed the heart of Equal-to-the-Apostles Constantine with the sign of the Cross and thus put an end to the fierce persecution of Christians; Holy art thou, Lord our God, Father of the seventh Ecumenical Councils of the God-bearing Ones, like the seventh pillars, protecting the Church and making it impregnable by heretical unrest.

Holy art thou, Lord our God, God-wise teacher and great ascetic of piety, like the bright stars in the firmament of the Church, granting to shine; Holy art thou, Lord our God, and the ruler of the Russian land, Vladimir, to the light of the true faith, and thereby freed our entire country from the delusion of polytheism.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 8

It is strange and wonderful, at the oak of Mamre, when Abraham saw Thee in the form of Three Men, as if speaking to one, saying: Lord, if I have found grace before Thee, do not diminish Thy servant. Three therefore, in the Three Persons who appeared to him, the Father, and the Son, and the Holy Spirit, the One God in being, bow down to the earth calling: Alleluia.

Ikos 8

Thou art all everywhere and always, not precisely by the power of Thy innumerable power, but also by the richness of Thy all-powerful providence for all Thy creation: for us, as Thy Son said, all the chief powers have been deciphered from Thee, so that not one of them may fall without Thy will , also, trusting in Your Providence, we call with boldness and love:

Holy, holy, holy art thou, O Lord our God, who has pleased the whole human race to be divided into tribes and languages, and has indicated to each their place and time of residence; Holy art thou, O Lord our God, to whom the mighty write the truth, keeping thy elect as the apple of the eye.

Holy art Thou, Lord our God, from Whom comes all wisdom and understanding, all strength and strength, all health and beauty; Holy art thou, Lord our God, who brings and takes away battles, crowning the right weapon with victory, and predetermining the wrong, in the midst of victories, to destruction.

Holy art Thou, Lord our God, give signs in Heaven and on earth, send fire, plague and famine upon people, so that they may not completely stray from Your ways; Holy art thou, O Lord our God, lifting up the humble from the earth, so that He may make His people rulers, and casting down the proud, for there is no place for them.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 9

Every nature, high and low, unceasingly glorifies Thee, the eternal Creator and God: in heaven one holy, holy, holy day and night cry out, while friends lay their crowns at the footstool of Thy feet: we are on earth with all creation, as if adorned with the image of the everlasting Your glory, we pray to You and from You great and rich mercy with tea, calling: Alleluia.

Ikos 9

The oracles of many things, even though they labor a lot in thought in testing about the mystery of the Most Holy Trinity, but cannot understand how God is One by nature, in Three perfect Persons: we believe exactly this and confess, as we do not test, and innumerable good deeds to us We call upon each of the Three Divine Persons, who are good, with faith and thanksgiving:

Holy, holy, holy art thou, Lord our God, by Thy righteous judgment we are all brought into the land from which we were taken, to return and again, on the day of resurrection, from which we have set to rise; Holy art thou, O Lord our God, the sun, the moon and the stars have no time to darken, the earth and everything on it must be transformed by fire, so that instead of them a new heaven and a new earth will appear, in them truth lives.

Holy art thou, O Lord our God, who has set the day before all nations and nations will appear in judgment, that each one may receive according to his deeds; Holy art thou, O Lord our God, who on the day of reward shall say unto the righteous: Come, blessed of my Father, and inherit the kingdom prepared for you from the foundation of the world.

Holy art thou, Lord our God, from the unrepentant sinners will then hear with fear: Depart from Me, O curse, into eternal fire, prepared for the devil and his angel; Holy art thou, O Lord our God, who has promised to preserve His Church unshakably until the end of the world, in order to keep it from being overcome and from the gates of hell.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 10

To save the world, you appeared on the Jordan River to the Most Holy and Divine Trinity: Father in a voice from Heaven, testifying to your beloved Son, Son, in the form of humanity, receiving Baptism from a slave, Holy Spirit, descending on Him who is being baptized in the form of a dove, also in the name of the One God, in Three Persons - the Father, the Son and the Holy Spirit, having learned to enlighten through baptism every person coming into the world, calling: Alleluia.

Ikos 10

Eternal King, shine your sun on the good and the evil, love the righteous and have mercy on the sinners, wash away our spiritual and physical filth, make your abode in us, even your unworthy servants, create good will, consume our unclean thoughts, blot out dissimilar deeds, direct the tongue Let us speak pleasingly before You, so that with a pure heart and lips we cry with tenderness:

Holy, holy, holy art thou, O Lord our God, about Him the apostolic face speaks in reality, to the Unman the prophetic council looks outward; Holy art thou, Lord our God, Whose martyr regiment professes God, and the venerable army glorifies the Most Holy Name.

Holy art thou, Lord our God, for Whom are the hermits sighing everlastingly, For Whom are the fastings the exploits are crowned; Holy art thou, Lord our God, to whom the saints and shepherds offer songs of thanksgiving, to whom the universal teachers philosophize for our salvation.

Holy art thou, Lord our God, accept the prayer for us and the intercession of all the saints, especially the Most Pure Virgin who extends her hand to you for us; Holy art thou, Lord our God, protect us with Thy holy angels and drive away from us the spirits of evil in the heavenly places.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 11

All singing is exhausted, striving to bring due thanksgiving to You, for everyone and for everything, in the Trinity, glorified God: for not a mind is found that can spread thought to the multitude of Your bounties on us, not a word that is worthy of uttering; Moreover, for everything that is visible to us and given to us, be to You, Most Holy Trinity, thanksgiving from us, honor and glory, for which You Yourself are worthy of Your Majesty and are pleasing to You; We, who worship You, call with humility and love: Alleluia.

Ikos 11

For You are a light-giver in Your promises as a lamp, appearing to us in the darkness of ignorance about our future lot, gratefully confessing, and until we desire to receive one of the beatitudes proclaimed by Your Only Begotten Son, we cry out with all-merciful faith:

Holy, holy, holy art thou, Lord our God, who has prepared blessings for His chosen ones, whom no eye has seen, no ear has heard, and whom no human heart has ever sighed; Holy art thou, Lord our God, Whom all who are pure in heart will see as He is, and know Him as they themselves know from Him.

Holy art thou, O Lord our God, in Him all who hunger and thirst for righteousness will find their ever-decreasing satiation; Holy art thou, O Lord our God, from the Unworthy the peacemakers, as imitators of Thy Only Begotten Son who pacified all, shall be called beloved sons.

Holy art thou, Lord our God, from the worthless the meek will inherit the earth and the poor in spirit will receive an endless Kingdom; Holy art thou, Lord our God, who has promised eternal mercy to those who have mercy and endless joy to those who mourn.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 12

Grant Thy all-powerful grace to us, Most Holy Trinity, accept the confession of our sins before the majesty of Thy glory, look upon our sighs, send down upon us the spirit of tenderness and generosity, so that, with purification of soul and heart, we will be worthy to call to You without condemnation on earth, as the angels cry in heaven : Alleluia.

Ikos 12

Singing Your all-human vision, we all glorify You, the Immemorial Trinity, we believe in One God the Father, God the Son and God the Holy Spirit, other than You, the Lord, we fall down to You and pray to You crying out:

Holy, holy, holy art thou, Lord our God, for our salvation, that we may not fear any evil, and for the defense of our belly, that we may not be afraid of any enemy; Holy art thou, Lord our God, who save sinners who repent; save us, too, many sinners.

Holy art Thou, Lord our God, multiply Thy mercy to everyone, multiply it on us and have mercy on us, for we are weak; Holy art thou, Lord our God, continue our age of repentance and do not condemn us to be cut with the barren fig tree.

Holy, art thou Lord our God, deliver us from the temptations found in the world, the flesh and the devil, and strengthen us in faith and love for You; Holy art thou, Lord our God, grant us to see Thee face to face and bring us into Thy bright chamber for the marriage of the Lamb.

Holy, holy, holy art thou, Lord our God, have mercy on us, Thy fallen creation, for the sake of Thy Holy One.

Kontakion 13

(Read three times, then 1st ikos and 1st kontakion).

O Most Holy, Life-Giving, Indivisible and All-Effective Trinity, Father, Son and Holy Soul, One true God and our Creator! Having received our present thanksgiving, send us grace and strength from the height of Your Holy Throne, so that, trampling all carnal lusts, we may live in all piety and purity until the end of our days, praising Your Most Holy Name and calling: Alleluia.

Prayer

To the Most Holy Trinity, Consubstantial Power, all the good Wines that we will repay You for everything that You have repaid us, sinners and unworthy, before you came into the world, for everything that You have repaid us every day and that You have prepared for us all forever coming? It is fitting, therefore, to thank Thee for so much good deeds and generosity, not just in words, but more so in deeds, in keeping and fulfilling Thy commandments: we, being aware of our passions and evil customs, have cast ourselves into countless sins and iniquities from our youth. For this reason, as unclean and defiled, do not just appear before Your three-bright Face without coldness, but below Your Most Holy Name, speak to us, even if You Yourself had deigned, for our joy, to proclaim that the pure and righteous are loving, sinners who repent are merciful and gracious accept it. Look then, O Divine Trinity, from the height of Your Holy Glory upon us, many sinners, and accept our good will, instead of good deeds: and give us the spirit of true repentance, so that, having hated every sin, in purity and truth, we will live until the end of our days , doing Your most holy will and glorifying Your sweetest and most magnificent name with pure thoughts and good deeds. Amen.

Iconography[ | ]

For more details, see Orthodox iconography of the Trinity
The Descent of the Holy Spirit
(Gospel of Rabula, 6th century)
Dome of the Descent of the Holy Spirit
of the Cathedral of St.
Stamp in Venice. Tongues of fire emanate from the etymasia with a dove; Below the apostles, between the windows, representatives of different nations are depicted. The Descent of the Holy Spirit
(icon from the Holy Spirit Church of the Novodevichy Convent, 18th century)

The development of the iconography of the holiday begins in the 6th century, its images appear in facial Gospels (Gospel of Rabula), mosaics and frescoes. Traditionally, the Upper Room of Zion is depicted, in which the apostles gathered. Books, scrolls are placed in their hands, or a blessing gesture is given to their fingers.

The traditional characters in the scene of the descent of the Holy Spirit are:

• 12 apostles, and the place of Judas Iscariot is usually taken not by Matthias, but by Paul;
• sometimes - the Virgin Mary (known already from miniatures of the 6th century, then disappears in the Eastern tradition (preserved in the Western) and reappears on icons from the 17th century) [9].

The New Testament does not directly mention that the Mother of God was with the apostles at the descent of the Holy Spirit. The tradition of her presence in iconographic images of this event is based on the indication in the Acts of the Apostles that after the Ascension, the disciples of Jesus “continued with one accord in prayer and supplication, with certain women and Mary, the Mother of Jesus, and with His brothers.”

(Acts 1:14).
On this occasion, Bishop Innokenty (Borisov) writes: “ Could the one who conceived and gave birth through His medium not be present at the moment of the coming of the Holy Spirit?
"

The empty space between Peter and Paul in compositions without the Virgin Mary recalls the presence of the spirit of Jesus Christ[10].
The apostles are usually arranged in a horseshoe shape. The same composition, associated with the transfer to the plane of the traditional image of the Descent in the dome of the temple, will be repeated by the images of the Ecumenical Councils, since their task is to express the idea of ​​conciliarity, community, clearly expressed here[9]. "The Descent of the Holy Spirit on the Apostles."
Archbishop's workshop in Veliky Novgorod. The turn of the XV-XVI centuries.

At the top of the icon, rays of light or flame are usually depicted. This descending fire is a way of depicting the descent of the Holy Spirit, based on the biblical description (Acts 2:3), along with which, especially in the Western tradition, the image of a descending dove, transferred from the description of the Baptism of the Lord, can be used.

In the lower part, inside the horseshoe-shaped composition, a dark space is left, indicating the first floor of a house in Jerusalem, under the upper room where the event took place. It may remain unfilled, thus associated with the empty tomb of Christ and the future resurrection of the dead, or with a world not yet enlightened by the apostolic preaching of the Gospel. Medieval miniatures here usually depicted (following the dome compositions) crowds of people from different countries who witnessed the descent of the Holy Spirit[11]. Later they are replaced (occasionally depicted with them[12]) by the figure of a king with twelve small scrolls on the canvas. There is an interpretation of this image as King David, whose prophecy about the resurrection of Christ was quoted by the Apostle Peter in his sermon (Acts) and whose grave is believed to be located on the first floor under the Zion Upper Room. Less common are interpretations of him as the prophet Joel, also quoted by Peter, Adam, the fallen Judas (cf. Acts 1:16) or Jesus Christ in the form of the Old Denmi, remaining with his disciples until the end of the age[13].

Modern Greek icon of Pentecost. On the first floor, representatives of different nations are shown at a festival in Jerusalem; in the inset are David and Joel with the texts of the prophecies quoted by Peter.

A traditional, although late, interpretation is the understanding of the king as an image of the people to whom the gospel sermon is addressed and who is represented by the ruler[9]. In his hands, the king holds a stretched blanket on which 12 scrolls are laid - they symbolize the apostolic sermon (or, according to another interpretation, the totality of the peoples of the empire). In connection with this interpretation, the Greek inscription κόσμος - “world” [14] began to be placed next to the figure, according to which the image of the king received the name “Tsar-Cosmos” [15].

According to the philosopher Evgeny Trubetskoy, the image of the king on the icon symbolizes the Cosmos (Universe). In his work “Speculation in Colors” he wrote:

...down in the dungeon, under the arch, a prisoner is languishing - the “king of space” in the crown; and in the upper floor of the icon Pentecost is depicted: tongues of fire descend on the apostles sitting on thrones in the temple. From the very opposition of Pentecost to the cosmos and the king, it is clear that the temple where the apostles sit is understood as a new world and a new kingdom: this is the cosmic ideal that should lead the actual cosmos out of captivity; in order to give place within itself to this royal prisoner who must be freed, the temple must coincide with the universe: it must include within itself not only the new heaven, but also the new earth. And the tongues of fire above the apostles clearly show how the force that is to bring about this cosmic revolution is understood[16].

This interpretation, based on an expanded interpretation of the Greek word “κόσμος,” is also found among a number of art historians[17]. In the church environment, the concept of Tsar-Cosmos is used, but in the meaning of the world (Universe), without interpretations characteristic of secular philosophy[18][19].

The descent of the Holy Spirit on the apostles. Iconography of the holiday

The composition and appearance of the iconography of Pentecost is one example of changes in the artistic form of the icon under the influence of Christian theology over the centuries. The separation of the Ascension and Pentecost celebrations began in the 4th century. Until this time, the celebration was on one day, which was reflected in the icons of the Ascension-Pentecost. After the 15th century, the celebration was divided; accordingly, when the need arose to display Pentecost separately, artists divided the icon into the upper part - “Ascension” - and the lower part - “Pentecost”. At the same time, the image of the Mother of God remained on the Pentecost icon, which was illogical. Therefore, in the East, the Mother of God was not depicted on icons, and Western artists continued to paint Her in the center of the Pentecost icon. In the 17th century, Russian masters began to rely on Western models and again began to place the Virgin Mary on icons of the descent of the Holy Spirit. Between the apostles, instead of the Mother of God, they sometimes depict Etymasia - the Throne of Promise, symbolizing God the Father, with the opened Gospel on it - a symbol of God the Son, and above them a soaring dove - a symbol of the Holy Spirit. All together this means the symbol of the Trinity. This “half-hearted” solution did not suit all artists; the search for a better form continued. The descent of the Holy Spirit was unprecedented in history. To create a new iconographic composition, the scheme “Christ the Teacher among the Apostles” was taken as a basis. On this icon, Christ is located in the center, with the apostles standing on the sides. In the free space of the “arc” there is a table and a basket with scrolls. After some changes, metamorphoses led to the version of the icon, the appearance of which we know now.

Folk traditions[ | ]

In Italy, in memory of the miracle of the descent of tongues of fire, it was customary to scatter rose petals from the ceiling of churches, and therefore this holiday in Sicily and other places in Italy was called Pasqua rosatum

(Easter of Roses).
Another Italian name, Pasqua rossa
, comes from the red color of the priestly robes of the Trinity.[20]

In France, during divine services, it was customary to blow trumpets, in remembrance of the sound of the strong wind that accompanied the descent of the Holy Spirit[20].

In the north-west of England, church and chapel processions, the so-called “Whit Walks” [21], were held on Trinity Sunday (sometimes on Spiritual Friday after Trinity). As a rule, brass bands and choirs took part in these processions; the girls were dressed in white. Traditionally, "Spirit Fairs" (sometimes called "Trinity Ales") were held. Trinity was associated with traditions of brewing beer, dancing the sea, organizing cheese races and archery tournaments[22].

According to a Finnish proverb, if you don't find a partner before Trinity, you will remain single for the entire next year.

In the Slavic folk tradition, the day is called Trinity or Trinity Day and is celebrated as a holiday either for one day (Sunday) or three days (from Sunday to Tuesday), and in general the period of Trinity holidays includes Midnight, Ascension, Semik, the week preceding Trinity, Trinity itself week, certain days of the week following Trinity, which are celebrated in order to avoid drought or hail or as a commemoration for unclean dead (primarily Thursday), as well as Peter's spell. Trinity completes the spring cycle, and after the next Peter's Fast, a new one begins - the summer season[6].

For more details see Trinity Day

See also: Maypole

Orthodox traditions

On Holy Trinity, it is customary to hang green branches and tufts of grass inside churches as decoration: these are symbols of rebirth, the descent of blessed light. Church ministers wear green clothing, thereby demonstrating the healing and revitalizing power of the Holy Spirit.

The morning after Trinity, they celebrate the Day of the Spirits; believers glorify the Comforter Spirit who descended on Christ’s disciples. And the Saturday before Pentecost is dedicated to the commemoration of deceased parents; it is called the “suffocating day.”

Before the advent of Christianity, the Slavic lands celebrated the Green Christmastide on these days, when spring gives way to summer. The Orthodox Church adopted many Slavic rituals and organically integrated them into its holidays. This did not bypass Trinity either. Green Christmastide was associated with the cult of plants and the flowering of nature. During Trinity Week, 8-12 year old girls decorated their homes with birch branches, danced in circles in birch groves, adults sang songs, and held feasts.

Pentecost in different languages[ | ]

Notes[ | ]

1. Pechatnov, 2015, p. 89.
2. ↑ 123
   Triodion Colored
3. A clergyman's handbook. Volume 4. - Triodion of Lenten and Colored - Holy Trinity. Pentecost - Chapter 2. Sunday of Holy Pentecost. Day of the Holy Trinity. — P. 474.
4. ↑ 12
   ΠΕΝΤΗΚΟΣΤΑΡΙΟΝ (inaccessible link)
5. Katovich, Kruk, 2009, p. 105.
6. ↑ 12
   Agapkina, 2012, p. 320.
7. John Chrysostom. Commentaries on the book of Acts of the Saints. Conversation 4.
8. Bishop Alexander (Mileant)
   . The Feast of the Holy Trinity is the day of the descent of the Holy Spirit on the Apostles. Birthday of the Church.
9. ↑ 1 2 3 A. Moiseenkov.
   Iconography of the Feast of Pentecost. How the descent of the Holy Spirit on the apostles was depicted in different eras.
10. Alfredo Tradigo. Icons and Saints of the Eastern Orthodox Church. Getty Publications, 2006. P. 151. (English)
11. Barbarians and Cynocephali symbolizing the apostolic witness “to the ends of the earth” in an Armenian miniature of the 13th century
13. Iconography of the image “The Descent of the Holy Spirit on the Apostles”
14. Erminia Dionisia Furnoagrafiota
15. Descent of the Holy Spirit on the Apostles (Pentecost, Trinity)
16. Book E. Trubetskoy. Speculation in colors
17. Ignashina E. V., Komarova Yu. B.
    Russian icon of the 11th-19th centuries in the collection of the Novgorod Museum. Exhibition guide. - M.: Northern Pilgrim, 2004. - P. 98.
18. Archpriest Nikolai Pogrebnyak.
    Birth of the Church of Christ. Notes on the iconography of the Descent of the Holy Spirit on the Apostles Archival copy dated June 11, 2009 on the Wayback Machine // Moscow Diocesan Gazette. 2003. No. 4-5.
19. The next stage of secular rethinking of the word “cosmos” is recorded in the design of the Patriarchal Cathedral of the Resurrection of Christ: “the composition of the Descent of the Holy Spirit on the Apostles, where the Cosmos is depicted not in the usual form of a symbolic old man in a royal crown, but in the form of a spiral galaxy”
    [1]
20. ↑ 1 2 Holweck F.
    Pentecost (Whitsunday) // The Catholic Encyclopedia. Vol. 15. New York: Robert Appleton Company, 1912.
21. Whit Friday: Whit Walks Archived May 9, 2008 on the Wayback Machine
22. 'Feasts and Festivals': 23 May: Whitsun Ales

The meaning of the holiday in Orthodoxy

The Holy Trinity is a significant Christian holiday. The descent of the Holy Spirit - the 3rd Divine hypostasis - became the birthday of the Christian Church. The descent of grace was witnessed by 3,000 people who were baptized immediately afterward. From the day of the appearance of the miraculous fire, Christianity began to spread throughout all nations.

Before Pentecost, the apostles, although disciples of Christ, were simple people, unprotected from human vices: fear, uncertainty, pride. Having received Divine grace, the apostles became fearless disseminators of Christ's Truth. They spread the gospel teaching throughout the world, fearing neither contempt, nor condemnation, nor even martyrdom.

In order for grace to be preserved in the church from century to century, the apostles ordained bishops, and they ordained their heirs. This is how generations of blessed church ministers pass by. And every priest, even in a small church on the outskirts of the world, carries within himself the grace that was once received by the apostles.

Literature[ | ]

• Trinity / T. A. Agapkina // Slavic antiquities: Ethnolinguistic dictionary: in 5 volumes / edited by. ed. N. I. Tolstoy; Institute of Slavic Studies RAS. — M.: Intl. relations, 2012. - T. 5: S (Fairy Tale) - I (Lizard). — P. 320–325. — ISBN 978-5-7133-1380-7.
• Katovich A., Kruk Y.
  Summer Saints. Book 1. Issued. - Mn.: Adukatsiya i vyakhavanne, 2009. - 368 p. — ISBN 978-985-6029-99-1. (Belorian)
• Pentecost / Pechatnov V.V. // Motherwort - Rumcherod. - M.: Great Russian Encyclopedia, 2015. - P. 89-90. - (Great Russian Encyclopedia: [in 35 volumes] / chief editor Yu. S. Osipov; 2004-2017, vol. 28). — ISBN 978-5-85270-365-1.
• Pentecost // Lives of the saints in Russian, set out according to the guidance of the Chety-Menya of St. Demetrius of Rostov: 12 books, 2 books. add. - M.: Moscow. Synod. typ., 1903-1916. — T. IX: May. — P. 790.