Many of us, over the years (indeed, over the past 52 years!) have noticed something in our Missals and other liturgical resources which has puzzled us. When we come to the solemnity of Pentecost, we find a “vigil” with the possibility of four Old Testament readings, but only one psalm.
Just a few years back, complete information was issued about an “extended” Vigil of Pentecost. You can see all the Scripture citations by going to kevinlaughery.com/lc2022.html and scrolling down to June 5.
The word “vigil” has been used commonly these days to denote a public act of worship, perhaps in the aftermath of an event with many deaths. “Vigil,” in our usage, has a specific meaning: a preparation for a great celebration, with readings and psalms being the main elements of the preparation. The Easter Vigil is the “mother” of all vigils, preparing us to celebrate Jesus’ resurrection with up to seven Old Testament readings and a psalm following each. The extended Vigil of Pentecost is, I guess, a “daughter” vigil, preparing us to celebrate, at the end of the Easter season, the outpouring of the Holy Spirit.
Early in 2020, I decided that I would celebrate an extended Vigil of Pentecost. I wanted to introduce the vigil gradually over a period of years, and I planned to use two Old Testament readings, with a psalm after each. COVID came upon us, and we still had the vigil as planned, only live-streamed from a weekday chapel with a bare minimum of ministers present.
This year, I planned for an extended Vigil with three Old Testament readings and psalms. The Saturday 4 p.m. Mass was a “regular” Mass, with one psalm following one Old Testament reading, while at 5:30 p.m. we had the extended Vigil — and I should stress that a Vigil is a Mass. Interestingly enough, the parish liturgist could not find a sung setting for Psalm 107 (the psalm following the Ezekiel 37 vision of the dry bones coming to life). So, he wrote one. Fewer than 50 people were present, but they chose to be there, and they enjoyed it. Duration: an hour and a quarter.
Let’s consider the readings. The Tower of Babel in Genesis 11 is about people wanting “to make a name for themselves” as opposed to bearing the name of God, and the confusion of their language — the antithesis of the Pentecost event, when Peter spoke to people of various languages, and each understood him in his or her native tongue. Exodus 19 is the thunderous theophany — a possibly frightening manifestation of the presence of God — which also includes the gentle divine words about “how I bore you up on eagle wings.” Ezekiel gives us the eerie vision of flesh growing on bones, and humans being filled with the spirit — the breath — of life. Joel 3 speaks of prophecies, dreams and visions caused by God’s Spirit. Romans 8 treats the “groanings” of the Holy Spirit. Jesus in John 7 speaks of living water.
The time from now until Advent used to be called the “time after Pentecost.” This long expanse of Ordinary Time is suitable for reflecting on God the Holy Spirit in His many manifestations. I tend to go back to the Tower of Babel and consider the difference between a group of people who cannot understand each other and a community who can. I also gain a great deal from picturing prayer as “groaning” and being assured that the Holy Spirit joins us in the prayer which comes from our depths.