Pentecost literally means 50th. It is a feast celebrated on the 50th day after the Passover feast by the Jews and a feast celebrated on the 50th day after the feast of the Resurrection of Jesus by the Christians. Along with the Feast of the Passover and the Feast of Tabernacles, Pentecost was one of the major feasts of the Jews. During these three great Jewish festivals, every male Jew living within twenty miles of Jerusalem was legally bound to go to Jerusalem to participate in the feast.
The word Pentecost is Greek for pentecostes which means “fiftieth.” The feast received this name because it was celebrated fifty days after the Feast of the Passover. Another name for the Jewish Pentecost is Shebuot or "The Feast of Weeks“(the "week" of seven Sabbaths between Passover and Pentecost). It was originally a day of thanksgiving for the completion of the harvest. During Passover, the first omer (a Hebrew measure of about a bushel), of barley was offered to God. At Pentecost, two loaves of bread were offered in gratitude for the harvest. Later, the Jews added to the Feast of Pentecost the element of Yahweh’s Covenant with Noah, which took place fifty days after the great deluge. Still later, they made this feast an occasion to thank God for His Sinaitic Covenant with Moses, which occurred fifty days after the beginning of the Exodus from Egypt. The Jewish Pentecost was originally a post-harvest thanksgiving feast. Later, the Jews included in it the remembrance of God’s Covenants with Noah after the Deluge and with Moses at Mt. Sinai.
Indeed, all parishes within the Diocese of Honolulu are restoring the Original Order of the Sacraments of Initiation between 2018-2020.
In the early Church, the person was immersed into the waters of Baptism, anointed with chrism, and shared in the Eucharistic meal as part of a single event. Over time, and for many reasons, the celebration of these three sacraments became separated from one another. In the renewal stemming from the Second Vatican Council, the Church was asked to more clearly set forth the intimate connection of Confirmation with the whole of Christian initiation. This original order also helps us recognize that sharing in the Eucharist completes our initiation into the Church and that it is Eucharist which is the “source and summit of our faith.”
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