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{{Short description|Christian holy day}}
{{
{{
{{Infobox holiday
| holiday_name = Pentecost
| nickname = {{ubl|[[Whitsunday]] (Ireland, United Kingdom)|[[Trinity Sunday]] (Eastern Orthodoxy)}}
| image = [[File:Vienna Karlskirche frescos4b.jpg|frameless|upright=1.3]]
| caption = [[Fresco]] of the Pentecostal dove (representing the [[Holy Spirit in Christianity|Holy Spirit]]) at the [[Karlskirche]] in [[Vienna]], [[Austria]]
| observedby = [[Catholic Church]], [[Old Catholics]], [[Lutheran]]s, [[Eastern Orthodox]], [[Oriental Orthodox]], [[Amish]], [[Anglicans]] and other [[Christians]]
| observances = [[Prayer]], vigils, [[fasting]] (pre-festival), [[Novena|novenas]], [[retreats]], [[Holy Communion]], [[litany]]
| celebrations = [[Church service]]s, festive meals, processions, [[baptism]], [[confirmation]], [[ordination]], folk customs, dancing, spring and woodland rites.
| type = Christian
| significance = Celebrates the descent of the [[Holy Spirit in Christianity|Holy Spirit]] upon the [[Apostles in the New Testament|Apostles]] and other followers of Jesus; birth of the Church
| date = 50 days after [[Easter]]
| date{{LASTYEAR}} = {{Unbulleted list
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| relatedto = [[Jesus Day]], [[Shavuot]], [[Rosalia (festival)|Rosalia]], [[Green week|Green Week]], [[Pinkster]], [[Whit Monday]], [[Whit Tuesday]], [[Whit Friday]], [[Trinity Sunday]]
}}
'''Pentecost''' (also called '''Whit Sunday''', '''Whitsunday''' or '''[[Whitsun]]''') is a [[Christianity|Christian]] holiday which takes place on the 49th day (50th day when [[inclusive counting]] is used) after [[Easter Day]].<ref name="Pritchard2019">{{cite web |last1=Pritchard |first1=Ray |title=What Is Pentecost? |url=https://www.christianity.com/jesus/early-church-history/pentecost/where-did-pentecost-come-from.html |publisher=[[Christianity.com]] |access-date=9 June 2019 |language=en |quote=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
Pentecost is one of the [[Great feasts in the Eastern Orthodox Church]], a [[Solemnity]] in the [[Roman Rite]] of the [[Catholic Church]], a [[Liturgical calendar (Lutheran)#Festivals|Festival]] in the [[Lutheranism|Lutheran Churches]], and a [[Principal Feast]] in the [[Anglican Communion]]. Many Christian denominations provide a special liturgy for this holy celebration. Since its date depends on the [[date of Easter]], Pentecost is a "[[moveable feast]]". The [[Whit Monday|Monday after Pentecost]] is a legal holiday in many European, African and Caribbean countries.
== Etymology ==
The term ''Pentecost'' comes from {{
The translators of the Septuagint also used the word in two other senses: to signify the year of [[Jubilee (biblical)|Jubilee]] ([[Behar|Leviticus 25:10]])<ref>{{bibleverse|Leviticus|25:10}}</ref><ref name="TDNT">{{cite encyclopedia |editor1-first=Kittel |editor1-last=Gerhard |editor2-first=Gerhard |editor2-last=Friedrich |editor3-first=Geoffrey William |editor3-last=Bromiley |translator=Geoffrey William Bromiley |title=Pentecost |encyclopedia=Theological dictionary of the New Testament |publisher=Eerdmans |location=Grand Rapids, Michigan |date=2006 |isbn=978-0-8028-2243-7}}</ref> an event which occurs every 50th year, and in several passages of chronology as an [[ordinal number]].{{efn-lr|As part of the phrase {{lang|grc|ἐπ᾽ αὐτὴν ἔτους πεντηκοστοῦ καὶ ἑκατοστοῦ}}<ref name="acadbible1mac6.20">{{cite web |title=Septuagint (LXX), 1 Maccabees 6:20 |website=academic-bible.com: The Scholarly Portal of the German Bible Society |publisher=German Bible Society |url=https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/45/60001/69999/ch/d41d34ca2080867bd6761e2a9fcef7a9/ |access-date=9 June 2017}}</ref> ({{transliteration|grc|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),<ref>{{bibleverse|1 Maccabees|6:20|KJV}}</ref> "In the hundred and one and fiftieth year..." (1 Maccabees 7:1, KJV),<ref>{{bibleverse|1 Maccabees|7:1}}</ref> " Also the first month of the hundred fifty and second year..." (1 Maccabees 9:3, KJV)<ref>{{bibleverse|1 Maccabees|9:3|KJV}}</ref> with other examples at 1 Maccabees 9:54 (KJV)<ref>{{bibleverse|1 Maccabees|9:54|KJV}}</ref> and 2 Maccabees 14:4 (KJV).<ref>{{bibleverse|2 Maccabees|14:4|KJV}}</ref><ref name="TDNT" />}} The term has also been used in the literature of [[Hellenistic Judaism]] by [[Philo of Alexandria]] and [[Josephus]] to refer to Shavuot.<ref name=BDAG />
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Sometime during the Hellenistic period, the ancient harvest festival also became a day of renewing the [[Seven laws of Noah|Noahic covenant]], described in [[Noach|Genesis 9:17]], which is established between God and "all flesh that is upon the earth".<ref name=jansen>{{Cite book| publisher = Oxford University Press| isbn = 978-0-19-504645-8| last = Jansen| first = John Frederick| editor1-first = Bruce M| editor1-last = Metzger| editor2-first = Michael D| editor2-last = Coogan| title = The Oxford Companion to the Bible| chapter = Pentecost| access-date = 2018-12-02| date = 1993| chapter-url = http://www.oxfordreference.com/view/10.1093/acref/9780195046458.001.0001/acref-9780195046458-e-0560| doi = 10.1093/acref/9780195046458.001.0001| url-access = registration| url = https://archive.org/details/isbn_9780195046458}}</ref> After the [[Siege of Jerusalem (70 CE)|destruction of the Temple in 70 CE]], offerings could no longer be brought to the [[Temple in Jerusalem]] and the focus of the festival shifted from [[agriculture]] to the Israelites receiving the [[Torah]].<ref>{{Cite web|url=https://www.chabad.org/library/article_cdo/aid/111377/jewish/Shavuot.htm|title=Shavuot - The Holiday of the Giving of the Torah - Chabad.org|website=chabad.org}}</ref>
By this time, some Jews were already living in the [[Diaspora]]. According to {{Sourcetext|source=Bible|version=King James|book=Acts|chapter=2|verse=5|range=
== New Testament ==
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The narrative in [[Acts 2]] of the Pentecost includes numerous references to earlier biblical narratives like the [[Tower of Babel]], and the [[Genesis flood narrative|flood]] and [[Genesis creation narrative|creation]] narratives from the Book of Genesis. It also includes references to certain [[theophany|theophanies]], with certain emphasis on God's incarnate appearance on [[biblical Mount Sinai]] when the [[Ten Commandments]] were presented to [[Moses]].<ref name=jansen /> Theologian Stephen Wilson has described the narrative as "exceptionally obscure" and various points of disagreement persist among bible scholars.<ref name=gilbert>{{Cite journal| doi = 10.2307/3268158| issn = 0021-9231| volume = 121| issue = 3| pages = 497–529| last = Gilbert| first = Gary| title = The List of Nations in Acts 2: Roman Propaganda and the Lukan Response| journal = Journal of Biblical Literature| date = 2002| jstor = 3268158}}</ref>
Some biblical commentators have sought to establish that the {{lang|grc|οἶκος}} ("house") given as the location of the events in Acts 2:2 was one of the thirty halls of the Temple where St. John's school is now placed (called {{lang|grc|οἶκοι}}), but the text itself is lacking in specific details. [[Richard C. H. Lenski]] and other scholars contend that the author of Acts could have chosen the word {{lang|grc|ἱερόν}} (sanctuary or temple) if this meaning were intended, rather than "house".<ref name=ebcacts /><ref name=Lenski>{{Cite book| publisher = Augsburg Fortress| isbn = 978-1-4514-1677-0| last = Lenski| first = R. C. H.| title = Commentary on the New Testament: The Interpretation of the Acts of the Apostles 1-14| date = 2008}}</ref> Some semantic details suggest that the "house" could be the "upper room" ({{lang|grc|ὑπερῷον}}) mentioned in {{Sourcetext|source=Bible|version=King James|book=Acts|chapter=1|verse=12|range=
[[File:Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_226.png|thumb|Pentecost by [[Julius Schnorr von Carolsfeld]] ]]
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In Christian tradition, this event represents fulfillment of the promise that Christ will [[baptize]] his followers with the Holy Spirit.<ref name=Lenski /><ref>{{bibleverse|Acts|1:5|ESV}}, {{bibleverse|John|14:16–17}}</ref> 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 in [[The Book of Matthew|Matthew]] and Luke.<ref>{{bibleverse|Luke|3:16|ESV}}</ref><ref>''Expositor's Bible Commentary''</ref>
The narrative in Acts evokes the symbolism of Jesus's baptism in the [[Jordan River]], and the start of his ministry, by explicitly connecting the earlier prophecy of [[John the Baptist]] to the baptism of the disciples with the Holy Spirit on the day of Pentecost.<ref name=ebcacts /><ref>{{bibleverse|Acts|1:5|ESV}}, {{bibleverse|Acts|11:16|ESV}}</ref> 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.<ref name=ebcacts />
Peter's sermon in {{Sourcetext|source=Bible|version=King James|book=Acts|chapter=2|verse=14|range=–36}} stresses the [[Resurrection of Jesus|resurrection]] and [[Session of Christ|exaltation]].<ref name=isbe /> In his sermon, Peter quotes [[Joel 2:28–32]] and [[Psalm 16]] to indicate that first Pentecost marks the start of the [[Messianic Age]]. About one hundred and twenty followers of Christ (Acts 1:15) were present, including the Twelve Apostles ([[Saint Matthias|Matthias]] was [[Judas]]'s replacement) (Acts 1:13, 26), Jesus's mother Mary, other female disciples and his brothers ({{bibleref2|Acts|1:14|KJV}}). While those on whom the Spirit had descended were speaking in many languages, the [[Saint Peter|Apostle Peter]] stood up with the [[Apostles in the New Testament|eleven]] and proclaimed to the crowd that this event was the fulfillment of the prophecy.<ref>{{bibleverse|Joel|2:28–29|ESV}}</ref>
In [[Acts 2#Verses 16–21|Acts 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."<ref>{{bibleverse|Acts|2:41|ESV}}</ref>
Concerning [[Acts 2]], [[Gerd Lüdemann]] considers the Pentecost gathering as very possible,<ref>‘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)</ref> and the apostolic instruction to be historically credible.<ref>‘"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).</ref> Wedderburn acknowledges the possibility of a ‘mass ecstatic experience’,<ref>‘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).</ref> 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.<ref>‘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).</ref> He also holds the description of the early community in Acts 2 to be reliable.<ref>‘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).</ref><ref>‘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).</ref>
Lüdemann views Acts 3:1–4:31 as historical.<ref>"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).</ref> Wedderburn notes what he sees as features of an idealized description,<ref>‘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).</ref> but nevertheless cautions against dismissing the record as unhistorical.<ref>‘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).</ref> Hengel likewise insists that Luke described genuine historical events, even if he has idealized them.<ref>‘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).</ref><ref>‘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).</ref>
Biblical commentator [[Richard 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.<ref name=Lenski />
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All of the remaining days of the [[ecclesiastical year]], until the preparation for the next [[Great 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 the [[Melkite Greek Catholic Church]] marks Sundays "after [[Feast of the Cross|Holy Cross]]".
The Orthodox [[icon]] of the feast depicts the Twelve Apostles seated in a semicircle (sometimes the [[Theotokos]] (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 an [[allegory|allegorical]] figure, called ''[[Cosmos|Kosmos]]'', which symbolizes the world. Although Kosmos is crowned with earthly glory he sits in the darkness caused by the ignorance of God.{{citation needed|date=July 2024}} He is holding a towel on which have been placed 12 scrolls, representing the teaching of the Twelve Apostles.
==== Kneeling Prayer ====
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==== Apostles' Fast ====
{{main|Apostles' Fast}}
The Second Monday after Pentecost is the beginning of the Apostles' Fast (which continues until the [[Feast 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]]'').<ref>''[[Patrologia Graecae]]'', 35:1108–9.</ref> In the [[Coptic Orthodox Church of Alexandria]], the "Apostles Fast" has a fixed end date on the fifth of the Coptic month of Epip
=== Western churches ===
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==== Hymns and music ====
The singing of Pentecost hymns is also central to the celebration in the Western tradition. Hymns such as [[Martin Luther]]'s "[[Komm, Heiliger Geist, Herre Gott]]" (Come, Holy Spirit, God and Lord),<ref>{{cite web |url=http://www.lutheran-hymnal.com/online/tlh2.html |title=200–299 TLH Hymns |publisher=Lutheran-hymnal.com |access-date=2010-05-17 |archive-date=2020-08-13 |archive-url=https://web.archive.org/web/20200813020306/http://www.lutheran-hymnal.com/online/tlh2.html |url-status=dead }}</ref><ref>{{cite web |url=http://www.lutheran-hymnal.com/lyrics/tlh224.htm |title=Come, Holy Ghost, God and Lord |publisher=Lutheran-hymnal.com |access-date=2010-05-17 |archive-date=2011-07-14 |archive-url=https://web.archive.org/web/20110714002912/http://www.lutheran-hymnal.com/lyrics/tlh224.htm |url-status=dead }}</ref> [[Charles Wesley]]'s "Spirit of Faith Come Down"<ref>{{cite web |url=http://www.hymnsite.com/lection/cpe01.htm |title=HymnSite.com's Suggested Hymns for the Day of Pentecost (Year C) |publisher=Hymnsite.com |access-date=2010-05-17}}</ref><ref>{{cite web |url=http://www.hymntime.com/tch/htm/s/p/spifaith.htm |title=Spirit of Faith, Come Down |publisher=Hymntime.com |access-date=2010-05-17 }} {{Dead link|date=December 2021 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> and "Come Holy Ghost Our Hearts Inspire"<ref>{{cite web |url=http://www.hymntime.com/tch/htm/c/o/comehgoh.htm |title=Come, Holy Ghost, Our Hearts Inspire |publisher=Hymntime.com |access-date=2010-05-17 }} {{Dead link|date=December 2021 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> or [[Hildegard von Bingen]]'s "O Holy Spirit Root of Life"<ref>{{cite web |url=http://www.hymnsite.com/fws/hymn.cgi?2121 |title=O Holy Spirit, Root of Life |publisher=Hymnsite.com |access-date=2010-05-17}}</ref><ref>{{cite web |url=http://www.hymnary.org/text/o_holy_spirit_root_of_life |title=Texts > O Holy Spirit, root of life |publisher=Hymnary.org |access-date=2010-05-17}}</ref> 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.<ref>{{cite web |url=http://www.hymnary.com/ccel/aaberg/hymnsdenmark.c15.html |title=Hymns and Hymnwriters of Denmark | Christian Classics Ethereal Library |publisher=Hymnary.com |date=2009-08-11 |access-date=2010-05-17 |archive-date=2021-12-28 |archive-url=https://web.archive.org/web/20211228211405/https://hymnary.org/ |url-status=dead }}</ref> Other hymns include "Oh that I had a Thousand Voices" ("''O daß ich tausend Zungen hätte''")<ref>{{cite web |url=http://www.hymntime.com/tch/htm/o/t/othatiha.htm |title=O That I Had a Thousand Voices |publisher=Hymntime.com |access-date=2010-05-17 }} {{Dead link|date=December 2021 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><ref>{{cite web |url=http://ingeb.org/spiritua/odassich.html |title=O daß ich tausend Zungen hätte gospel christian songs free mp3 midi download |publisher=Ingeb.org |access-date=2010-05-17}}</ref> by German, Johann Mentzer Verse 2: "''Ye forest leaves so green and tender, that dance for joy in summer air''
As Pentecost closes the Easter Season in the Roman Catholic Church, the dismissal with the double alleluia is sung at the end of Mass.<ref>{{Cite web |url=https://www.ewtn.com/library/Liturgy/zlitur216.htm |title=Archived copy |access-date=2017-05-31 |archive-date=2017-07-26 |archive-url=https://web.archive.org/web/20170726151442/http://ewtn.com/library/Liturgy/zlitur216.htm |url-status=dead }}</ref> The Paschal Candle is removed from the sanctuary at the end of the day.
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==== Fasting and devotions ====
[[File:Pent IMG 1023.jpg|thumb|left|Stained glass window showing the Pentecost, at the [[Church of the Good Shepherd (Rosemont, Pennsylvania)]]]]
For some [[Protestants]], the nine days between [[Ascension Day]], and Pentecost are set aside as a time of [[fasting]] and universal prayer in honour of the disciples' time of prayer and unity awaiting the Holy Spirit. Similarly among [[Roman Catholics]], special Pentecost [[Novena|novenas]] 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, contemporary [[canon law]] no longer requires it. Both Catholics and Protestants may hold spiritual [[retreats]], prayer [[vigil]]s, and [[litanies]] 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.<ref>{{cite web |author=(P. Drews.) |url=http://www.ccel.org/s/schaff/encyc/encyc06/htm/iii.lxxiv.xvi.htm |title=Litany |publisher=Ccel.org |access-date=2010-05-17}}</ref>
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=== Rosalia ===
{{further|Rosalia (festival)#Rose Sundays}}
A popular tradition arose in both west and east of decorating the church with roses on Pentecost, leading to a popular designation of Pentecost as {{
== Mariology ==
A secular iconography in both Western and Eastern Churches reflects the belief of the presence of the [[Blessed 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.
{{bibleverse|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 to [[John the Apostle]] during the [[Crucifixion of Jesus|Crucifixion]].
According to that iconographic tradition, the Latin encyclical ''[[Mystici Corporis Christi]]'' officially stated:
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The Catholic and the Orthodox Churches accord the [[Mother of God]] a special form of veneration called ''[[Veneration#Catholicism and Orthodoxy|hyperdulia]]''. It corresponds to the special power of [[Intercession of saints|intercessory]] 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:
{{blockquote|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
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 the [[Archangel Gabriel]] at the [[Annunciation]].
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In the northwest of [[England]], church and chapel parades called Whit Walks take place at Whitsun (sometimes on [[Whit Friday]], the Friday after Whitsun).<ref>{{cite web |url=http://www.whitfriday.brassbands.saddleworth.org/Walks.html |archive-url=https://web.archive.org/web/20080509141436/http://www.whitfriday.brassbands.saddleworth.org/Walks.html |url-status=dead |archive-date=2008-05-09 |title=Whit Friday: Whit Walks |publisher=Whitfriday.brassbands.saddleworth.org |date=2011-06-18 |access-date=2013-12-21}}</ref> Typically, the parades contain brass bands and choirs; girls attending are dressed in white. Traditionally, Whit Fairs (sometimes called Whitsun Ales)<ref>{{cite web |url=http://feastsandfestivals.blogspot.com/2010/05/23-may-whitsun-ales.html |title='Feasts and Festivals': 23 May: Whitsun Ales |publisher=Feastsandfestivals.blogspot.com |date=2010-05-23 |access-date=2013-12-21}}</ref> took place. Other customs such as [[morris dancing]]<ref>{{cite web |url=http://www.cs.nott.ac.uk/~ef/forester/BBCTranscript.htm |title= Foresters Morris Men|website=www.cs.nott.ac.uk |archive-url=https://web.archive.org/web/20110927112717/http://www.cs.nott.ac.uk/~ef/forester/BBCTranscript.htm |archive-date=September 27, 2011}}</ref> and [[cheese rolling]]<ref name=BBC2005>{{cite web |title=Cheese Rolling |url=https://www.bbc.co.uk/gloucestershire/content/articles/2005/05/30/cheese_rolling_2005_feature.shtml |publisher=BBC |date=30 May 2005 |access-date=31 May 2013 |url-status=live |archive-url=https://web.archive.org/web/20120303043434/http://www.bbc.co.uk/gloucestershire/content/articles/2005/05/30/cheese_rolling_2005_feature.shtml |archive-date=3 March 2012 |df=dmy-all}}.</ref> are also associated with Whitsun.
In [[Hungary]] the day (called [[Pentacost in Hungary|Pünkösd]] in [[Hungarian language|Hungarian]]) is surrounded by many unique rites, which probably have their origins in [[Hungarian prehistory|ancient 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.<ref>{{Cite book |last=Dömötör |first=Tekla |title=Magyar Népszokások |publisher=Corvina |year=1972 |isbn=9631301788 |edition=2nd |location=Budapest |pages=11 |language=Hungarian}}</ref>
In [[Finland]] 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."<ref>{{Cite web|url=https://www.trinityinthevalley.com/trinity-lutheran-blog/2018/8/2/did-you-ever-wonder-about-famous-lutherans-k55z5-brh87-bsmjr-648cc-3fkpl-gml4n|title=Did You Ever Wonder... about Pentecost Traditions?|website=Trinity Lutheran Church|language=en-US|access-date=2019-06-17}}</ref>
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In [[Port Vila]], the capital of [[Vanuatu]], people originating from [[Pentecost Island]] usually celebrate their island's name-day with a special church service followed by cultural events such as dancing.{{Citation needed|date=May 2018}}
In [[Ukraine]] the springtime feast day of
== Date and public holiday ==
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[[William Shakespeare]] mentions Pentecost in a line from ''[[Romeo 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."''<ref>{{cite web |url=http://www.enotes.com/romeo-and-juliet-text/act-i-scene-v |title=Romeo and Juliet Text and Translation – Act I, Scene V |publisher=Enotes.com |access-date=2010-05-17}}</ref> Note here the allusion to the tradition of [[mumming]], [[Morris dancing]] and wedding celebrations at Pentecost.
"[[The Whitsun Weddings (poem)|The Whitsun Weddings]]" is one of [[Philip Larkin]]'s most famous poems, describing a train journey made through England on a Whitsun weekend.
== See also ==
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