Ascension
Jesus’ ascension into heaven after his resurrection from the dead is narrated in Mark 16:19, Luke 24:51, Acts 1:1-12, and mentioned in John 20:17, Ephesians 4:7-13, Romans 10:5-7, 1 Timothy 3:16, 1 Peter 3:21-22. It is affirmed in the Church’s liturgy in the Apostles’ Creed and the Nicene Creed. 
 In John’s Gospel the resurrected Christ says to Mary Magdalene, the first witness of the resurrection, “Touch me not; for I am not yet ascended to my Father: but go to my brethren and say unto them, I ascend unto my Father, and your Father; and to my God and your God.” (John: 20:17)  The first Chapter of Acts indicates that 40 days after his resurrection (and other post resurrection appearances), the Lord is taken up into Heaven. On this occasion he promises his disciples that they will be baptized by the Holy Spirit (Acts 1:5), and he commissions them to be his witnesses to the ends of the earth (Acts 1:8), and directs them to make disciples of all nations baptizing them in the name of the Father, and the Son and the Holy Spirit (Matt: 28:19).  He promises his followers that he will be with them always, even to the end of the world (Matt: 28:20). The ascension celebrates Jesus Christ’s return to the Father, and represents an important stage in the paschal mystery (consisting of His passion, crucifixion, death, burial, descent among the dead and resurrection). The Ascension confirms the disciples’ claim that Jesus was the Messiah.  It represents Christ’s triumph over the power of Satan and His exaltation to the right hand of the Father. It indicates the completion of the work of our salvation, and not only marks Christ’s entry into heaven with our human nature glorified, but also signifies the pledge of our glorification with Christ.   

Christ’s Ascension into heaven has been celebrated since the earliest days of the Church’s history.  The African St. Augustine wrote that the Feast of the Ascension was apostolic in its origin.  Its importance to the members of the early Church is also evidenced in frequent examples of early iconography portraying the Ascension. Although the feast day of the Ascension falls on Thursday, it is now often observed on the following Sunday when more people can come to church for its celebration .The importance of the solemnity ranks with the feasts of the Passion, Easter, and Pentecost.  One writer in emphasizing the importance of the Ascension has asserted, “Jesus left our human space and time but not our human experience, for while he now reigns with God the Father and the Holy Spirit in heaven, he also lives and works with us here on earth.”
The same writer adds, “In the pre-Vatican II liturgy, the Easter candle was extinguished after the reading of the Gospel on Ascension Thursday. Now the Easter candle remains lit until Pentecost, to show that the risen Christ is with us in the power of the Holy Spirit. Thus the Ascension is not simply the celebration of a past historical event; it is also a celebration of our risen life with Christ, now and in the future.”

Pentecost
Ten days after Ascension and fifty days after Easter Sunday, we celebrate the Feast of Pentecost.  Pentecost Sunday is one of the oldest and most important feasts of the Church. It was celebrated early enough to be mentioned in the book of Acts (20:16) and in Corinthians (16:8).  The event which is the basis of this celebration took the place during the Jewish feast of Pentecost.   The Jewish Pentecost was observed 50 days after Passover to celebrate the sealing of the Old Covenant on Mount Sinai and  the harvest of the first fruits. The story, recorded in the second Chapter of Acts, tells how a sound came from heaven like a rushing wind, filling the dwelling where his disciples had gathered.  Tongues of fire appeared over each of them, and as they were filled with the Holy Spirit, each one began to speak in other languages (Acts 2:1-4). When other people (who had come to Jerusalem from all over the Roman Empire for the feast) heard the disciples speaking in their respective tongues, they were amazed to hear simple people from Galilee speaking in other languages. Those hearing this wondered what it meant, and some even thought the disciples were intoxicated (Acts 2:7-13). T he Apostle Peter responded to their comments by preaching to them about the Old Testament prophecies concerning the coming of God’s Holy Spirit.  He told them about the crucified Jesus and His resurrection, adding  that if they repented of their sins and were baptized in Jesus name, they too would receive the gift of the Holy Spirit. The book of Acts goes on to indicate that about three thousand people were baptized on that day.  It adds that these early Christians continued to meet regularly for prayer and the breaking of bread; that many signs and miracles were done through them; and that the Lord added daily to the number of those in the Church. Thus, Pentecost, marking the descent of the Holy Spirit on the apostles, is often called “the birthday of the Church.”  
Pentecost Sunday is also called “Whitsun” (or Whit Sunday).  The term is derived from the middle English and old English words that referred to the “wit” or  “wisdom”  filling the apostles when they received the Holy Spirit,  and to the white robes that used to be worn by the newly baptized on this Sunday. However, the liturgical color worn by the clergy and decorating the altar on Whitsun is red (the color suggesting the tongues of fire that appeared over the apostles on this day). The symbols of the Holy Spirit include flames, wind, the breath of God and the dove. Among the well loved hymns associated with Pentecost, we sing Come Down O Love Divine, Veni, Creator Spiritus, Come Holy Ghost Our Souls Inspire, Breathe on Me Breath of God, Every Time I feel the Spirit, Spirit of the Living God, etc. Lovely traditions have grown up around the celebration of Pentecost. For example, in Italy, rose petals are scattered from the ceilings of churches in recalling the miracle of the fiery tongues. In France, trumpets are blown during the service to remind worshippers of the mighty wind which accompanied the descent of the Holy Spirit. The following collect for Whitsunday is found in the Book of Common Prayer (p.227): O God, who on this day taught the hearts of your faithful people by sending to them the light of your Holy Spirit: Grant us by the same Spirit to have right judgment in all things, and evermore to rejoice in his holy comfort; through Jesus Christ your Son our lord, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Trinity
The feast of the Holy Trinity is celebrated on first Sunday after Pentecost.  Trinity Sunday is one of the few feasts of the Christian Year that celebrates a reality and doctrine rather than an event. Observed by all western liturgical churches (Roman Catholic, Lutheran, Anglican, and Methodist), it celebrates the Christian doctrine of God in three Persons: the Father, the Son, and the Holy Spirit. Trinity Sunday is a feast of primary importance in the Church of England, and is one of   seven principal feasts recognized in the Episcopal Church USA (ECUSA).  Although the doctrine of the Trinity dates back to the early centuries of Church history,   Trinity Sunday is a relatively young feast when compared to the other major feasts of the Church. It did not gain official recognition as a feast day until 1334. But before that, Thomas Becket (1118-70) upon his consecration as Archbishop of Canterbury ruled that the first Sunday after Whit Sunday should be a festival in honor of the Holy Trinity. This observance spread out from Canterbury to rest of the churches in Christendom.  Worshipers in the Church of England often say the Creed of Saint Athanasius (BCP p. 864) on Trinity Sunday.  The doctrine of the Trinity is not easily discussed.  Trinity itself is said to be a mystery, that is, a reality that we mortals cannot completely comprehend because no human mind can completely probe the depths of God. Although many passages in the Bible allude to it (e.g. Matthew 28:18-20, and II Corinthians 13:14 ),  we can not fully comprehend the Trinity. It is only through worship, symbol and faith that we are able to relate to this reality. The early Church through the inspiration of the Holy Spirit reflected on the implications of God’s nature, and even began to use the word Trinity by the middle of the 2nd century to describe the relationship between the Father, Son, and Holy Spirit. The Nicene definition of the Trinity was developed over time, based on Scripture and Tradition.  Most Christians (Catholic, Orthodox, and many Protestants) believe that the Nicene Creed is the best description that we have of the Trinity.  Pentecost and Trinity Sunday are movable feasts whose dates are determined by the date of Easter. 
Because our parish is dedicated to the Trinity, we celebrate homecoming on Trinity Sunday.  We invite family and friends to join us for worship on this day as we give thanks to our triune God for all of his goodness to us and as we rededicate ourselves to the Churches mission “to  restore all people to unity with God and each other in Christ.” We pursue this mission as we pray and worship, proclaiming the Gospel, and promoting justice, peace and love. (BCP p. 855)
The color of Trinity Sunday is White (symbolizing purity, holiness and victory). On  the following Sunday (the second Sunday after Pentecost), and for most of the other Sundays remaining in the church year,  the liturgical color is green (symbolizing life, growth and hope). That is why some  people refer to the next six months of Sundays as  “the long green season.”

The Season After Pentecost
The 6 months following the Feast of Pentecost and Trinity Sunday do not have a single common focus, but they represent the “ordinary time” in the life of the Church when we focus on applying the faith in our everyday lives.   During these “ordinary” days, we do our best to put our faith into practice.  Each Sunday during this period between Pentecost and Advent has its own theme based on the proper (the collect, and the appointed Old and New Testament readings) for that Sunday.  During this period we hear large sections of the Gospels, and other passages of the Bible are read in a sequence intended to help to follow Christ more faithfully, and to nourish our faith as we grow in our relationship with the Lord. During these months we remember significant Saint’s Days and other Feasts.  Following the Summer Solstice, as the days grow shorter we celebrate The Nativity of St. John the Baptist ( who said “He must become greater I must become less” John 3:30).  July 22 is the feast day of St. Mary Magdalene, first witness of the ressurrection. On August 6 we celebrate The Transfiguration of Our Lord Jesus Chirst. August 15 is the feast day of the Lord’s mother, St. Mary the Virgin.  In September we celebrate Holy Cross Day and the Autumnal Ember Days, Followed by the Feast of St. Michael and All Angels. On November 1st we celebrate All Saints’  Day.  The long green season is a period that allows us to grow in our faith. As Vicki Black says, it gives us the opportunity  “to put down roots deep into the rich soil of community life,”  as “we participate more fully in the church’s mission to serve the world in Christ’s name.” As the long green season comes to a close, the last Sunday after Pentecost features liturgical readings and prayers that emphasize the Kingship of Christ who reigns over a new creation,  makes all things right, frees us, and brings us all together under is most gracious rule.
-Bill Anderson

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