The Festival of Weeks is also known as the Feast of Harvest in Exodus 23:16 and the Day of First Fruits in Numbers 28:26.[20] In Exodus 34:22, it is called the "first fruits of the wheat harvest."[21]
Sometime during the Hellenistic period, the ancient harvest festival also became a day of renewing theNoahic covenant, described inGenesis 9:17, which is established between God and "all flesh that is upon the earth".[7] After thedestruction of the Temple in 70 CE, offerings could no longer be brought to theTemple in Jerusalem and the focus of the festival shifted fromagriculture to the Israelites receiving theTorah.[24]
By this time, some Jews were already living in theDiaspora. According toActs 2:5–11 there were Jews from "every nation under heaven" in Jerusalem, possibly visiting the city aspilgrims during Pentecost.[25]
The narrative inActs 2 of the Pentecost includes numerous references to earlier biblical narratives like theTower of Babel, and theflood andcreation narratives from the Book of Genesis. It also includes references to certaintheophanies, with certain emphasis on God's incarnate appearance onbiblical Mount Sinai when theTen Commandments were presented toMoses.[7] Theologian Stephen Wilson has described the narrative as "exceptionally obscure" and various points of disagreement persist among bible scholars.[27]
There is no literary evidence to confirm the location of theοἶκος ("house"), given as the location of the events in Acts 2:2. Some semantic details suggest that the "house" could be the "upper room" (ὑπερῷον) mentioned inActs 1:12–26, but there is no textual evidence to confirm the location with certainty and it remains a subject of debate among biblical commentators.[7][25]
The events of Acts Chapter 2 are set against the backdrop of the celebration of Pentecost in Jerusalem. There are several major features to the Pentecost narrative presented in the second chapter of theActs of the Apostles. The author begins by noting that the disciples of Jesus "were all together in one place" on the "day of Pentecost" (ἡμέρα τῆς Πεντηκοστῆς).[28] The verb used in Acts 2:1 to indicate the arrival of the day of Pentecost carries a connotation of fulfillment.[29][30][31]
There is a "mighty rushing wind" (wind is a common symbol for the Holy Spirit)[31][32] and "tongues as of fire" appear.[33] The gathered disciples were "filled with the Holy Spirit, and began to speak in other tongues as the Spirit gave them utterance".[34] Some scholars have interpreted the passage as a reference to the multitude of languages spoken by the gathered disciples,[35] while others have taken the reference to "tongues" (γλῶσσαι) to signifyecstatic speech.[27][36]
In Christian tradition, this event represents fulfillment of the promise that Christ willbaptize his followers with the Holy Spirit.[29][37] Out of the four New Testament gospels, the distinction between baptism by water and the baptism by Christ with "Holy Spirit and fire" is only found inMatthew and Luke.[38][39]
The narrative in Acts evokes the symbolism of Jesus's baptism in theJordan River, and the start of his ministry, by explicitly connecting the earlier prophecy ofJohn the Baptist to the baptism of the disciples with the Holy Spirit on the day of Pentecost.[25][40] The timing of the narrative during the law giving festival of Pentecost symbolizes both continuity with the giving of the law, but also the central role of the Holy Spirit for the early church. The central role of Christ in Christian faith signified a fundamental theological separation from the traditional Jewish faith, which was grounded in the Torah and Mosaic Law.[25]
Peter's sermon inActs 2:14–36 stresses theresurrection andexaltation.[10] In his sermon, Peter quotesJoel 2:28–32 andPsalm 16 to indicate that first Pentecost marks the start of theMessianic Age. About one hundred and twenty followers of Christ (Acts 1:15) were present, including the Twelve Apostles (Matthias wasJudas's replacement) (Acts 1:13, 26), Jesus's mother Mary, other female disciples and his brothers (Acts 1:14). While those on whom the Spirit had descended were speaking in many languages, theApostle Peter stood up with theeleven and proclaimed to the crowd that this event was the fulfillment of the prophecy.[41]
InActs 2:17, it reads: "'And in the last days,' God says, 'I will pour out my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams." He also mentions (Acts 2:15) that it was the third hour of the day (about 9:00 am).Acts 2:41 then reports: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."[42]
Some critical scholars believe some features of the narrative are theological constructions. They believe that even if the Pentecost narrative is not literally true, it does signify an important event in the history of the early church which enabled the rapid spread of Christianity. Within a few decades important congregations had been established in all major cities of the Roman Empire.[10]
ConcerningActs 2,Gerd Lüdemann considers the Pentecost gathering as very possible,[43] and the apostolic instruction to be historically credible.[44] Wedderburn acknowledges the possibility of a ‘mass ecstatic experience’,[45] and notes it is difficult to explain why early Christians later adopted this Jewish festival if there had not been an original Pentecost event as described in Acts.[46] He also holds the description of the early community in Acts 2 to be reliable.[47][48]
Lüdemann views Acts 3:1–4:31 as historical.[49] Wedderburn notes what he sees as features of an idealized description,[50] but nevertheless cautions against dismissing the record as unhistorical.[51] Hengel likewise insists that Luke described genuine historical events, even if he has idealized them.[52][53]
Biblical commentatorRichard C. H. Lenski has noted that the use of the term "Pentecost" in Acts is a reference to the Jewish festival. He writes that a well-defined, distinct Christian celebration did not exist until later years, when Christians kept the name of "Pentecost" but began to calculate the date of the feast based on Easter rather than Passover.[29]
Peter stated that this event was the beginning of a continual outpouring that would be available to all believers from that point on, Jews and Gentiles alike.[54]
In theEastern Orthodox Church, Pentecost is one of the OrthodoxGreat Feasts and is considered to be the highest ranking Great Feast of the Lord, second in rank only toPascha (Easter). The service is celebrated with anAll-night Vigil on theeve of thefeast day, and theDivine Liturgy on the day of the feast itself.Orthodox churches are often decorated with greenery and flowers on this feast day, and the celebration is intentionally similar to the Jewish holiday ofShavuot, which celebrates the giving of theMosaic Law. In theCoptic Orthodox Church of Alexandria, Pentecost is one of the seven Major "Lord's Feasts".
The feast itself lasts three days. The first day is known as "Trinity Sunday"; the second day is known as "Spirit Monday" (or "Monday of the Holy Spirit"); and the third day, Tuesday, is called the "Third Day of the Trinity."[55] TheAfterfeast of Pentecost lasts for one week, during whichfasting is not permitted, even on Wednesday and Friday. In the OrthodoxTradition, theliturgical color used at Pentecost isgreen, and the clergy and faithful carry flowers and green branches in their hands during the services.
All of the remaining days of theecclesiastical year, until the preparation for the nextGreat Lent, are named for the day after Pentecost on which they occur. This is again counted inclusively, such that the 15th day of Pentecost is 14 days after Trinity Sunday. The exception is that theMelkite Greek Catholic Church marks Sundays "afterHoly Cross".
The Orthodoxicon of the feast depicts the Twelve Apostles seated in a semicircle (sometimes theTheotokos (Virgin Mary) is shown sitting in the center of them). At the top of the icon, the Holy Spirit, in the form of tongues of fire, is descending upon them. At the bottom is anallegorical figure, calledKosmos, which symbolizes the world. Although Kosmos is crowned with earthly glory he sits in the darkness caused by the ignorance of God.[citation needed] He is holding a towel on which have been placed 12 scrolls, representing the teaching of the Twelve Apostles.
An extraordinary service called the "Kneeling Prayer" is observed on the night of Pentecost. This is aVespers service to which are added three sets of long poetical prayers, the composition ofBasil the Great, during which everyone makes a fullprostration, touching their foreheads to the floor (prostrations in church having been forbidden from the day ofPascha (Easter) up to this point). Uniquely, these prayers include a petition for all of those in hell, that they may be granted relief and even ultimate release from their confinement, if God deems this possible.[56] In theCoptic Orthodox Church of Alexandria, it is observed at the time of ninth hour (3:00 pm) on the Sunday of Pentecost.
The Second Monday after Pentecost is the beginning of the Apostles' Fast (which continues until theFeast of Saints Peter and Paul on June 29). Theologically, Orthodox do not consider Pentecost to be the "birthday" of the church; they see the church as having existed before the creation of the world (cf.The Shepherd of Hermas).[57] In theCoptic Orthodox Church of Alexandria, the "Apostles Fast" has a fixed end date on the fifth of the Coptic month of Epip (which currently falls on July 12, which is equivalent to June 29, due to the current 13-day Julian-Gregorian calendar offset). The fifth of Epip is the commemoration of the Martyrdom of St. Peter and Paul.
The liturgical celebrations of Pentecost inWestern churches are as rich and varied as those in the East. The typical image of Pentecost in the West is that of theVirgin Mary seated centrally and prominently among the disciples with flames resting on the crowns of their heads. Occasionally, parting clouds suggesting the action of the "mighty wind";[58] rays of light and the dove are also depicted. the Western iconographic style is less static and stylized than that of the East, and other very different representations have been produced, and, in some cases, have achieved great fame such as the Pentecosts byTitian,Giotto, andel Greco.[citation needed]
St. Paul already in the 1st century notes the importance of this festival to theearly Christian communities: see:Acts 20:16 and1 Corinthians 16:8. Since the lifetime of some who may have been eyewitnesses, annual celebrations of the descent of the Holy Spirit have been observed.
In the Roman Catholic liturgy, Pentecost marks the end and completion of theEaster season, and the birth or "great beginning" of the church.[59]
Before theSecond Vatican CouncilPentecost Monday as well was aHoly Day of Obligation[citation needed] during which the Catholic Church addressed the newly baptized and confirmed. Since the council, Pentecost Monday is no longer solemnized. Pentecost Monday remains an official festival in many Protestant churches, such as the (Lutheran)Church of Sweden, theEvangelical Lutheran Church of Finland, and others. In theByzantine Catholic Rite Pentecost Monday is no longer aHoly Day of Obligation, but rather a simpleholiday. In the Extraordinary Form of the liturgy of the Roman Catholic Church, as at Easter, theliturgical rank of Monday and Tuesday of Pentecost week is a Double of the First Class[60] and across many Western denominations, Pentecost is celebrated with anoctave culminating onTrinity Sunday. However, in the modern Roman Rite (Ordinary Form), Pentecost ends after Evening Prayer on the feast day itself, withOrdinary Time resuming the next day.
The Holy Spirit descending on the apostles at Pentecost, in an illuminated letter S (forSpiritus domini) from theSherbrooke Missal:Aberystwyth,National Library of Wales, MS 15536E, fol. 169v, parchment, ca. 1310-1320.
Marking the festival's importance, as the principal feast of the church and the fulfilment of Christ's purpose in coming into the world, namely bringing the Holy Spirit which had departed with Adam and Eve's fall, back into the world, all 33 following Sundays are "Sundays after Pentecost" in the Orthodox Church. In several denominations, such as the Lutheran, Episcopal, andUnited Methodist churches, and formerly in the Roman Catholic Church, all the Sundays from the holiday itself untilAdvent in late November or December are designated the 2nd, 3rd, etc. Sunday after Pentecost, again traditionallyreckoned inclusively. Throughout the year, in Roman Catholic piety, Pentecost is the third of theGlorious Mysteries of theHoly Rosary, as well as being one of theStations of the Resurrection or Via Lucis.
In someEvangelical andPentecostal churches, where there is less emphasis on theliturgical year, Pentecost may still be one of the greatest celebrations in the year, such as inGermany orRomania. In other cases, Pentecost may be ignored as a holy day in these churches. In many evangelical churches in the United States, the secular holiday,Mother's Day, may be more celebrated than the biblical feast of Pentecost.[61] Some evangelicals and Pentecostals are observing the liturgical calendar and observe Pentecost as a day to teach theGifts of the Holy Spirit.[clarification needed]
Across denominational lines Pentecost has been an opportunity for Christians to honor the role of the Holy Spirit in their lives, and celebrate the birth of the Christian Church in anecumenical context.[62]
A Protestant church altar, decorated for Pentecost with red burning candles and red banners and altar cloth depicting the movement of the Holy Spirit
The main sign of Pentecost in the West is the colour red. It symbolizes joy and the fire of the Holy Spirit.
Priests or ministers, and choirs wear redvestments, and in modern times, the custom has extended to thelay people of the congregation wearing red clothing in celebration as well. Red banners are often hung from walls or ceilings to symbolize the blowing of the "mighty wind"[58] and the free movement of the Spirit.[63]
In some cases, red fans, or red handkerchiefs, are distributed to the congregation to be waved during the procession, etc. Other congregations have incorporated the use of red balloons, signifying the "Birthday of the Church". These may be borne by the congregants, decorate the sanctuary, or released all at once.
A Protestant church altar and font, decorated for Pentecost with red flowering plants and green birch branches
The celebrations may depict symbols of the Holy Spirit, such as the dove or flames, symbols of the church such asNoah's Ark and thePomegranate, or especially within Protestant churches ofReformed andEvangelical traditions, words rather than images naming for example, thegifts andFruits of the Spirit. Red flowers at the altar/preaching area, and red flowering plants such asgeraniums around the church are also typical decorations for Pentecost masses/services.[64]
These symbolize the renewal of life, the coming of the warmth of summer, and the growth of the church at and from the first Pentecost.[64] In the southern hemisphere, for example, in southern Australia, Pentecost comes in the mellow autumntide, after the often great heat of summer, and the red leaves of the poinsettia have often been used to decorate churches then.
These flowers often play an important role in the ancestral rites, and other rites, of the particular congregation. For example, in both Protestant and Catholic churches, the plants brought in to decorate for the holiday may be each "sponsored" by individuals in memory of a particular loved one, or in honor of a living person on a significant occasion, such as theirConfirmation day.[64]
InGerman-speaking and otherCentral European countries, and also in overseas congregations originating from these countries through migration, green branches are also traditionally used to decorate churches for Pentecost.Birch is the tree most typically associated with this practice in Europe, but other species are employed in different climates.[citation needed]
Holy Ghost hole, Saints Peter and Paul Church inSöll
In theMiddle Ages, cathedrals and great churches throughout Western Europe were fitted with a peculiar architectural feature known as aHoly Ghost hole: a small circular opening in the roof that symbolized the entrance of the Holy Spirit into the midst of the congregation. At Pentecost, these Holy Ghost holes would be decorated with flowers, and sometimes a dove figure lowered through into the church while the narrative of Pentecost was read. Holy Ghost holes can still be seen today in European churches such asCanterbury Cathedral.[65]
Similarly, a large two dimensional dove figure would be, and in some places still is, cut from wood, painted, and decorated with flowers, to be lowered over the congregation, particularly during the singing of thesequence hymn, orVeni Creator Spiritus. In other places, particularlySicily and theItalian peninsula,rose petals were and are thrown from the galleries over the congregation, recalling the tongues of fire. (seebelow) In modern times, this practice has been revived, and adapted as well, to include the strewing oforigami doves from above or suspending them, sometimes by the hundreds, from the ceiling.[66]
The singing of Pentecost hymns is also central to the celebration in the Western tradition. Hymns such asMartin Luther's "Komm, Heiliger Geist, Herre Gott" (Come, Holy Spirit, God and Lord),[67][68]Charles Wesley's "Spirit of Faith Come Down"[69][70] and "Come Holy Ghost Our Hearts Inspire"[71] orHildegard von Bingen's "O Holy Spirit Root of Life"[72][73] are popular. Some traditional hymns of Pentecost make reference not only to themes relating to the Holy Spirit or the church, but to folk customs connected to the holiday as well, such as the decorating with green branches.[74] Other hymns include "Oh that I had a Thousand Voices" ("O daß ich tausend Zungen hätte")[75][76] by German, Johann Mentzer Verse 2: "Ye forest leaves so green and tender, that dance for joy in summer air ..." or "O Day Full of Grace" ("Den signede Dag")[77] byDane,N. F. S. Grundtvig verse 3: "Yea were every tree endowed with speech and every leaflet singing ...".
As Pentecost closes the Easter Season in the Roman Catholic Church, thedismissal with the double alleluia is sung at the end of Mass.[78] The Paschal Candle is removed from the sanctuary at the end of the day.In the Roman Catholic Church,Veni Sancte Spiritus is thesequence hymn for the Day of Pentecost. This has been translated into many languages and is sung in many denominations today. As an invocation of the Holy Spirit,Veni Creator Spiritus is sung during liturgical celebrations on the feast of Pentecost.[79][80]
Trumpeters orbrass ensembles are often specially contracted to accompany singing and provide special music at Pentecost services, recalling the Sound of the mighty wind.[58] While this practice is common among a wide spectrum of Western denominations (Eastern Churches do not employ instrumental accompaniment in their worship) it is particularly typical, and distinctive to the heritage of theMoravian Church.[81]
Another custom is reading the appointed Scripture lessons in multiple foreign languages recounting the speaking in tongues recorded inActs 2:4–12.[82]
For someProtestants, the nine days betweenAscension Day, and Pentecost are set aside as a time offasting and universal prayer in honour of the disciples' time of prayer and unity awaiting the Holy Spirit. Similarly amongRoman Catholics, special Pentecostnovenas are prayed. The Pentecost Novena is considered the first novena, all other novenas prayed in preparation of various feasts deriving their practice from those original nine days of prayer observed by the disciples of Christ.
While the Eve of Pentecost was traditionally a day of fasting for Catholics, contemporarycanon law no longer requires it. Both Catholics and Protestants may hold spiritualretreats, prayervigils, andlitanies in the days leading up to Pentecost. In some cases vigils on the Eve of Pentecost may last all night. Pentecost is also one of the occasions specially appointed for the Lutheran Litany to be sung.[83]
On the morning of Pentecost, a popular custom is "to ascend hill tops and mountains during the early dawn of Whitsunday to pray. People call this observance 'catching the Holy Ghost.' Thus they express in symbolic language the spiritual fact that only by means of prayer can the divine Dove be 'caught' and the graces of the Holy Spirit obtained."[84]
Another custom is for families to suspend "artfully carved and painted wooden doves, representing the Holy Spirit" over the dining tables as "a constant reminder for members of the family to venerate the Holy Spirit."[84] These are left hanging year-round and are cleaned before the feast of Pentecost, often being "encased in a globe of glass".[84]
On the vigil of Pentecost, a traditional custom is practiced, in which "flowers, fields, and fruit trees" are blessed.[84]
From the early days of Western Christianity, Pentecost became one of the days set aside to celebrateBaptism. In Northern Europe Pentecost was preferred even over Easter for this rite, as the temperatures in late spring might be supposed to be more conducive to outdoorimmersion as was then the practice. It is proposed that the termWhit Sunday derives from the custom of the newly baptized wearing white clothing, and from the white vestments worn by the clergy inEnglish liturgical uses. The holiday was also one of the three days each year (along withChristmas andEaster) Roman Catholics were required toconfess and receiveHoly Communion in order to remain in good ecclesiastical standing.[85][failed verification]
Holy Communion is likewise often a feature of the Protestant observance of Pentecost as well. It is one of the relatively few Sundays someReformed denominations may offer the communion meal, and is one of the days of the year specially appointed amongMoravians for the celebration of their Love Feasts.Ordinations are celebrated across a wide array of Western denominations at Pentecost, or near to it. In some denominations, for example theLutheran Church, even if an ordination or consecration of adeaconess is not celebrated on Pentecost, theliturgical color will invariably be red, and the theme of the service will be the Holy Spirit.
Above all, Pentecost is a day to holdConfirmation celebrations for youth. Flowers, the wearing of white robes or white dresses recalling Baptism, rites such as thelaying on of hands, and vibrant singing play prominent roles on these joyous occasions, the blossoming of Spring forming an equal analogy with the blossoming of youth.
A popular tradition arose in both west and east of decorating the church with roses on Pentecost, leading to a popular designation of Pentecost asLatin:Festa Rosalia or "Rose Feast"; in Greek this becameρουσάλια (rousália).[86] This led toRusalii becoming theRomanian-language term for the feast, as well as theNeapolitan popular designationPasca rusata ("rosey Easter").[citation needed] In modern times, the term in Greek refers to the eve of Pentecost, not Pentecost itself; or, in the case ofMegara inAttica, to the Monday and Tuesday afterPascha,[87] as roses are often used during the whole liturgical season of thePentecostarion, not just Pentecost.John Chrysostom warned his flock not to allow this custom to replace spiritually adorning themselves with virtue in reception of theFruits of the Holy Spirit.[86]
A secular iconography in both Western and Eastern Churches reflects the belief of the presence of theBlessed Virgin Mary on the day of Pentecost and her central role in the divine concession of the gift of the Holy Spirit to the Apostles.Acts 1.14 confirms the presence of the Mother of Jesus with the Twelve in a spiritual communion of daily prayer. It is the unique reference to the Mother of God after Jesus's entrusting toJohn the Apostle during theCrucifixion.
According to that iconographic tradition, the Latin encyclicalMystici Corporis Christi officially stated:
She it was through her powerful prayers obtained that the spirit of our Divine Redeemer, already given on the Cross, should be bestowed, accompanied by miraculous gifts, on the newly founded Church at Pentecost; and finally, bearing with courage and confidence the tremendous burden of her sorrows and desolation, she, truly the Queen of Martyrs, more than all the faithful "filled up those things that are wanting of the sufferings of Christ...for His Body, which is the Church"; and she continues to have for the Mystical Body of Christ, born of the pierced Heart of the Savior, the same motherly care and ardent love with which she cherished and fed the Infant Jesus in the crib.
The Catholic and the Orthodox Churches accord theMother of God a special form of veneration calledhyperdulia. It corresponds to the special power ofintercessory prayers dedicated to the Blessed Virgin Mary over those of all saints. Popes have stated that Mary prayed to God and her intercession was capable to persuade God to send the Holy Spirit as a permanent gift to the Twelve and their successors, thus forming the Apostolic Church.
In a similar way,Pope John Paul II, in the general audience held in Vatican on May 28, 1997, affirmed:
Retracing the course of the Virgin Mary’s life, the Second Vatican Council recalls her presence in the community waiting for Pentecost. “But since it had pleased God not to manifest solemnly the mystery of the salvation of the human race before he would pour forth the Spirit promised by Christ, we see the Apostles before the day of Pentecost ‘persevering with one mind in prayer with the women and Mary the Mother of Jesus, and with his brethren’ (Acts 1:14), and we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation” (Lumen gentium, n.59). The first community is the prelude to the birth of the Church; the Blessed Virgin’s presence helps to sketch her definitive features, a fruit of the gift of Pentecost. [...]
In contemplating Mary’s powerful intercession as she waits for the Holy Spirit, Christians of every age have frequently had recourse to her intercession on the long and tiring journey to salvation, in order to receive the gifts of the Paraclete in greater abundance. [...]
In the Church and for the Church, mindful of Jesus’s promise, she waits for Pentecost and implores a multiplicity of gifts for everyone, in accordance with each one's personality and mission.
— Pope John Paul II,General Audience, 28 May 1997, Rome[89]
The Marian intercessory prayer is dated to the day before Pentecost; while it is not explicitly stated that she was with the Apostles, it is in consideration of the fact she was called “full of grace” by theArchangel Gabriel at theAnnunciation.
Mary's special relationship with the Holy Spirit and her presence at Pentecost gave way to one of her devotional titles being “Mother of the Church”. In 2018 Pope Francis designated the Monday after Pentecost each year as the feast of Mary, Mother of the Church.
This one and some more are suitable also for other occasions imploring the Holy Spirit, such asordinations andcoronations, as well as the beginning of school years.
Gustav Mahler composed a setting of Maurus' hymn "Veni, Creator Spiritus" as the first part of his Symphony No. 8, premiered in 1910.
Olivier Messiaen composed an organ massMesse de la Pentecôte in 1949/50. In 1964Fritz Werner wrote anoratorio for PentecostVeni, sancte spiritus (Come, Holy Spirit) on the sequenceVeni Sancte Spiritus, andJani Christou wroteTongues of Fire, a Pentecost oratorio.Richard Hillert wrote aMotet for the Day of Pentecost for choir, vibraphone, and prepared electronic tape in 1969.Violeta Dinescu composedPfingstoratorium, an oratorio for Pentecost for five soloists, mixed chorus and small orchestra in 1993. Daniel Elder's 21st century piece, "Factus est Repente", for a cappella choir, was premiered in 2013.
InItaly it was customary to scatterrose petals from the ceiling of the churches to recall the miracle of the fiery tongues; hence inSicily and elsewhere in Italy, the feast is calledPasqua rosatum. TheItalian namePasqua rossa comes from the red colours of the vestments used on Whitsunday.[91]
InFrance it was customary to blowtrumpets during Mass, to recall the sound of the mighty wind which accompanied the Descent of the Holy Spirit.[91]
In the northwest ofEngland, church and chapel parades called Whit Walks take place at Whitsun (sometimes onWhit Friday, the Friday after Whitsun).[92] Typically, the parades contain brass bands and choirs; girls attending are dressed in white. Traditionally, Whit Fairs (sometimes called Whitsun Ales)[93] took place. Other customs such asmorris dancing[94] andcheese rolling[95] are also associated with Whitsun.
InHungary the day (calledPünkösd inHungarian) is surrounded by many unique rites, which probably have their origins inancient Hungarian customs. The girls dressed in festive costumes choose a Little Queen (Kiskirályné not to be confused with the Pünkösdi Királyné), who is raised high. Then a figure dressed as an animal appears and dies, and is brought back to life by his attendant chanting a joke incantation.[96]
InFinland there is a saying known virtually by everyone which translates as "if one has no sweetheart until Pentecost, he/she will not have it during the whole summer."[97]
InPort Vila, the capital ofVanuatu, people originating fromPentecost Island usually celebrate their island's name-day with a special church service followed by cultural events such as dancing.[citation needed]
In (Catholic) southern Germany (and to a lesser part in Lower Saxony) very young birch trees are cut and these and leaved birch stems surround churches and other holy places, having evolved from planting birch tees to evade evil spirits (Pfingstbaumpflanzen).
InUkraine the springtime feast day ofZeleni Sviata became associated with the Pentecost. (The exact origin of the relationship is not known). The customs for the festival were performed in the following order: first, home andhearth would be cleaned; second, foods were prepared for the festival; finally, homes and churches were decorated with wildflowers and various types of greenherbs and plants. A seven course meal may have been served as the Pentecost feast which may have included traditional dishes such ascereal withhoney (kolyvo),rice ormillet grains withmilk,sauerkraut soup (kapusniak), chicken broth with handmadenoodles (yushka z zaterkoiu), cheese turnovers (pyrizhky z syrom), roast pork,buckwheat pancakes served witheggs andcheese (mlyntsi), and bakedkasha.[98]
The earliest possible date is May 10 (as in 1818 and 2285). The latest possible date is June 13 (as in 1943 and 2038). The day of Pentecost is seven weeks after Easter Sunday: that is to say, the fiftieth day after Easter inclusive of Easter Sunday.[99] Pentecost may also refer to the 50 days from Easter to Pentecost Sunday inclusive of both.[100] Because Easter itself has no fixed date, this makes Pentecost a moveable feast.[101] In theUnited Kingdom, traditionally the next day,Whit Monday, was until 1970 a public holiday. Since 1971, by statute, the last Monday in May has been a Bank Holiday.
While Eastern Christianity treats Pentecost as the last day of Easter in its liturgies, in theRoman liturgy it is usually a separate feast.[102] The fifty days from Easter Sunday to Pentecost Sunday may also be calledEastertide.[102]
Since Pentecost itself is on a Sunday, it is automatically considered to be a public holiday in countries with large Christian denominations. However, in Hungary, it is distinguished from a regular Sunday due to the stricter trading laws, forcing most businesses to close on even if they are normally open on Sundays (the same restrictions apply to the following Monday).[103]
InSweden it was also a public holiday, but Pentecost Monday (Annandag Pingst) was replaced by Swedish National Day on June 6, by a government decision on December 15, 2004. InItaly andMalta, it is no longer a public holiday. It was a public holiday inIreland until 1973, when it was replaced by Early Summer Holiday on the first Monday in June. In theUnited Kingdom the day is known asWhit Monday, and was abank holiday until 1967 when it was replaced by the Spring Bank Holiday on the last Monday in May. In France, following reactions to the implementation of theJournée de solidarité envers les personnes âgées, Pentecost Monday has been reestablished as a regular (not as aworking) holiday on May 3, 2005.[105]
According to legend,King Arthur always gathered all his knights at the round table for a feast and a quest on Pentecost:
So ever the king had a custom that at the feast of Pentecost in especial, afore other feasts in the year, he would not go that day to meat until he had heard or seen of a great marvel.[106]
Übten ein fröhliches Lied die neuermunterten Vögel;
Jede Wiese sprosste von Blumen in duftenden Gründen,
Festlich heiter glänzte der Himmel und farbig die Erde.[107]
"Pfingsten, das liebliche Fest", speaks of Pentecost as a time of greening and blooming in fields, woods, hills, mountains, bushes and hedges, of birds singing new songs, meadows sprouting fragrant flowers, and of festive sunshine gleaming from the skies and coloring the earth – iconic lines idealizing the Pentecost holidays in the German-speaking lands.
Further, Goethe records an old peasant proverb relating to Pentecost in his "Sankt-Rochus-Fest zu Bingen"[108]–Ripe strawberries at Pentecost mean a good wine crop.
Alexandre Dumas, père mentions of Pentecost inTwenty Years After (French: Vingt ans après), the sequel toThe Three Musketeers. A meal is planned for the holiday, to which La Ramée, second in command of the prison, is invited, and by which contrivance, the Duke is able to escape. He speaks sarcastically of the festival to his jailor, foreshadowing his escape :"Now, what has Pentecost to do with me? Do you fear, say, that the Holy Ghost may come down in the form of fiery tongues and open the gates of my prison?"[109]
William Shakespeare mentions Pentecost in a line fromRomeo and Juliet Act 1, Scene V. At the ball at his home, Capulet speaks in refuting an overestimate of the time elapsed since he last danced:"What, man? 'Tis not so much, 'tis not so much! 'Tis since the nuptial of Lucentio, Come Pentecost as quickly as it will, Some five-and-twenty years, and then we mask'd."[110] Note here the allusion to the tradition ofmumming,Morris dancing and wedding celebrations at Pentecost.
"The Whitsun Weddings" is one ofPhilip Larkin's most famous poems, describing a train journey made through England on a Whitsun weekend.
^As part of the phraseἐπ᾽ αὐτὴν ἔτους πεντηκοστοῦ καὶ ἑκατοστοῦ[13] (ep autēn etous pentēkastou kai hekatostou, "in the hundred and fiftieth year", or some variation of the phrase in combination with other numbers to define a precise number of years, and sometimes months. See: "... in the hundred and fiftieth year..." (1 Maccabees 6:20, KJV),[14] "In the hundred and one and fiftieth year..." (1 Maccabees 7:1, KJV),[15] " Also the first month of the hundred fifty and second year..." (1 Maccabees 9:3, KJV)[16] with other examples at 1 Maccabees 9:54 (KJV)[17] and 2 Maccabees 14:4 (KJV).[18][9]
^Pritchard, Ray."What Is Pentecost?".Christianity.com. Retrieved9 June 2019.According to the Old Testament, you would go to the day of the celebration of Firstfruits, and beginning with that day, you would count off 50 days. The fiftieth day would be the Day of Pentecost. So Firstfruits is the beginning of the barley harvest and Pentecost the celebration of the beginning of the wheat harvest. Since it was always 50 days after Firstfruits, and since 49 days equals seven weeks, it always came a 'week of weeks' later.
^abHilovsky, Judy (2025)."Happy Pentecost: The Birthday of the Church".Museum of the Bible. Retrieved11 June 2025.In the Christian tradition, Pentecost is the celebration of the Holy Spirit descending on the apostles, Mary, and the first followers of Jesus, who were in the Upper Room.
^abDanker, Frederick W; Arndt, William; Bauer, Walter (2000).A Greek-English lexicon of the New Testament and other early Christian literature. Chicago: University of Chicago Press.ISBN978-0-226-03933-6.
^abcGerhard, Kittel; Friedrich, Gerhard; Bromiley, Geoffrey William, eds. (2006). "Pentecost".Theological dictionary of the New Testament. Translated by Geoffrey William Bromiley. Grand Rapids, Michigan: Eerdmans.ISBN978-0-8028-2243-7.
^abcBromiley, Geoffrey William, ed. (2009). "Pentecost".The International standard Bible encyclopedia (2 ed.). Grand Rapids, Michigan: W.B. Eerdmans.
^"Septuagint (LXX), 1 Maccabees 6:20".academic-bible.com: The Scholarly Portal of the German Bible Society. German Bible Society. Archived fromthe original on 9 October 2021. Retrieved9 June 2017.
^Balz, Horst Robert; Schneider, Gerhard (1994).Exegetical dictionary of the New Testament. Wm. B. Eerdmans.ISBN978-0-8028-2803-3.
^abKeil, Carl Friedrich; Delitzsch, Franz (2011).Commentary on the Old Testament. Peabody, Massachusetts: Hendrickson Publishers.ISBN978-0-913573-88-4.
^abGaebelein, Frank E (1984).The expositors Bible commentary with the New International Version of the Holy Bible in twelve volum. Grand Rapids, MI: Zondervan.ISBN978-0-310-36500-6.
^NIV archaeological study Bible an illustrated walk through biblical history and culture : New International Version. Grand Rapids, Mich.: Zondervan. 2005.ISBN978-0-310-92605-4.
^Maʻoz, Moshe; Nusseibeh, Sari (2000).Jerusalem: Points Beyond Friction, and Beyond. Brill.ISBN978-90-411-8843-4.
^abGilbert, Gary (2002). "The List of Nations in Acts 2: Roman Propaganda and the Lukan Response".Journal of Biblical Literature.121 (3):497–529.doi:10.2307/3268158.ISSN0021-9231.JSTOR3268158.
^abcLenski, R. C. H. (2008).Commentary on the New Testament: The Interpretation of the Acts of the Apostles 1-14. Augsburg Fortress.ISBN978-1-4514-1677-0.
^Vine, W. E. (2003).Vine's Expository Dictionary of the Old & New Testament Words. Thomas Nelson Incorporated.ISBN978-0-7852-5054-8.
^‘Although doubting that the specification "Pentecost" belongs to the tradition, Lüdemann supposes, on the basis of references to glossolalia in Paul's letters and the ecstatic prophecy of Philip's daughters (Acts 21:9), that "we may certainly regard a happening of the kind described by the tradition behind vv.1–4 as very possible."’, Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, p. 166 (2004)
^‘"The instruction by the apostles is also to be accepted as historical, since in the early period of the Jerusalem community the apostles had a leading role. So Paul can speak of those who were apostles before him (in Jerusalem!, Gal. 1.17)" (40.)’, Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, p. 166 (2004).
^‘It is also possible that at some point of time, though not necessarily on this day, some mass ecstatic experience took place.’, Wedderburn, ‘A History of the First Christians’, p. 26 (2004).
^‘At any rate, as Weiser and Jervell point out,39 it needs to be explained why early Christians adopted Pentecost as one of their festivals, assuming that the Acts account was not reason enough.’, Wedderburn, ‘A History of the First Christians’, p. 27 (2004).
^‘Many features of them are too intrinsically probable to be lightly dismissed as the invention of the author. It is, for instance, highly probable that the earliest community was taught by the apostles (2:42)—at least by them among others.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).
^‘Again, if communal meals had played an important part in Jesus’ ministry and had indeed served then as a demonstration of the inclusive nature of God’s kingly rule, then it is only to be expected that such meals would continue to form a prominent part of the life of his followers (Acts 2:42, 46), even if they and their symbolic and theological importance were a theme particularly dear to ‘Luke’s’ heart.47 It is equally probable that such meals took place, indeed had to take place, in private houses or in a private house (2:46) and that this community was therefore dependent, as the Pauline churches would be at a later stage, upon the generosity of at least one member or sympathizer who had a house in Jerusalem which could be placed at the disposal of the group. At the same time it might seem unnecessary to deny another feature of the account in Acts, namely that the first followers of Jesus also attended the worship of the Temple (2:46; 3:1; 5:21, 25, 42), even if they also used the opportunity of their visits to the shrine to spread their message among their fellow-worshippers. For without question they would have felt themselves to be still part of Israel.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).
^"Despite what is in other respects the negative result of the historical analysis of the tradition in Acts 3–4:31, the question remains whether Luke's general knowledge of this period of the earliest community is of historical value. We should probably answer this in the affirmative, because his description of the conflict between the earliest community and the priestly nobility rests on correct historical assumptions. For the missionary activity of the earliest community in Jerusalem not long after the crucifixion of Jesus may have alarmed Sadducean circles... so that they might at least have prompted considerations about action against the Jesus community.", Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, pp. 168–169 (2004).
^‘The presence of such idealizing features does not mean, however, that these accounts are worthless or offer no information about the earliest Christian community in Jerusalem.46 Many features of them are too intrinsically probable to be lightly dismissed as the invention of the author.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).
^‘At the same time it might seem unnecessary to deny another feature of the account in Acts, namely that the first followers of Jesus also attended the worship of the Temple (2:46; 3:1; 5:21, 25, 42), even if they also used the opportunity of their visits to the shrine to spread their message among their fellow-worshippers. For without question they would have felt themselves to be still part of Israel.48 The earliest community was entirely a Jewish one; even if Acts 2:5 reflects an earlier tradition which spoke of an ethnically mixed audience at Pentecost,49 it is clear that for the author of Acts only Jewish hearers come in question at this stage and on this point he was in all probability correct.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).
^‘There is a historical occasion behind the description of the story of Pentecost in Acts and Peter's preaching, even if Luke has depicted them with relative freedom.’, Hengel & Schwemer, 'Paul Between Damascus and Antioch: the unknown years', p. 28 (1997).
^‘Luke's ideal, stained-glass depiction in Acts 2–5 thus has a very real background, in which events followed one another rapidly and certainly were much more turbulent than Acts portrays them.’, Hengel & Schwemer, 'Paul Between Damascus and Antioch: the unknown years', p. 29 (1997).
^"Seeing red, and other symbols of Pentecost - On The Way e-zine".www.ontheway.us. May 2012. Archived fromthe original on 2021-12-28. Retrieved2021-12-02.In the Middle Ages, cathedrals and great churches were built with a peculiar architectural feature called the Holy Ghost hole, a small portal in the roof through which the Holy Spirit could descend to reside among the assembled worshippers. As part of the Pentecost celebration, the hole was adorned with flowers and often a lowly servant on the cathedral roof would lower the figure of a dove through the roof into the nave of the church while the Acts account of Pentecost was read. England's Canterbury Cathedral, Mother Church of the Anglican Communion, is one church where a Holy Ghost hole can be seen today.
^"Pentecost".Encyclopedia Britannica.Archived from the original on 2017-07-11. Retrieved2017-06-03.Pentecost... major festival in the Christian church, celebrated on the Sunday that falls on the 50th day after Easter.
