Part Two: Pre–Reformation Era (33-1499)

Introduction

I am delighted to share that I have organized the historical quotes by the birthdates and lifespans of the authors and theologians, instead of by the dates of their works. I believe this method provides a clearer, more intuitive way to navigate the information. Some authors span multiple time periods, which has made their classification a bit more complex than I originally anticipated. If you are searching for the exact date of a specific quotation, I encourage you to check the detailed footnotes for accurate references. Most theologians mentioned in this article agree that the 120 individuals cited in Acts 1 were among those who first received the Gift of the Holy Spirit. However, others suggest the initial outpouring may have included even more than these 120, a view with which I personally resonate. The perspective I am challenging in this article is the Apostles-Only perspective, which teaches that only the twelve apostles were initially promised and received the Gift of the Holy Spirit. No matter what conclusions you draw from your exploration of this fascinating subject, I sincerely wish you all the best in your journey toward understanding!

The Pre-Reformation Theologians

This chapter provides an engaging overview of pre-Reformation theologians and their insightful views on the remarkable individuals who received the Holy Spirit on the Day of Pentecost.

Cyril of Jerusalem (315-386)

Cyril of Jerusalem was a clergy member in Jerusalem, a teacher of new converts, and a theologian. His writings give insight into the faith and worship of Christians in Jerusalem during the 4th century. It is believed that Cyril was born in Jerusalem; he became a priest around mid-century. As a priest, he instructed catechumens (a teaching program that would later be called The Catechetical Lectures). At some point in 350, Cyril was appointed Bishop of Jerusalem. Most of his time as bishop was spent in conflict with other bishops over theological issues. This conflict led to his expulsion from Jerusalem at least once due to the Arian issue. He also had problems with Acacius of Caesarea. Cyril is especially remembered for saving the catechetical and mystagogical lectures. These lectures contain a wealth of information on the theology, sacraments, and devotions of the early Christian community. Cyril became a saint and Doctor of the Church, largely because of his contributions to these two areas of the faith.¹ Cyril states that on the day of Pentecost, the Holy Spirit…

“descended on the Apostles in the form of fiery tongues.”²

His statement does not clarify whether he believed that others, aside from the twelve apostles, also initially received the Holy Spirit. It only indicates that the Holy Spirit fell upon the apostles. Another theologian, Thomas Coke (1747 – 1814), wrote in one place that the Holy Spirit filled the Apostles,³ but later includes the 120 mentioned in the text as well.⁴ However, Cyril does not provide any further references to this comment in his other writings, leaving this quote ambiguous.

Looking ahead, it’s important to highlight that John Chrysostom thoughtfully considered the identity of his audience when he delivered his remarkable homily on Acts 2.

John Chrysostom (347-407)

John Chrysostom is considered one of the most influential of the early Greek church fathers. He was educated in the classical rhetorical tradition before entering an ascetic/ecclesiastical career. As a deacon and later as a presbyter at Antioch, John developed a reputation as one of the best preachers of the day, both for eloquence and exegetical depth, and thus earned the nickname Chrysostomos (“the golden mouth”). He was appointed bishop of Constantinople by Theodosius I in 39. While there, he made great strides in initiating moral reforms within the Church, critiquing the excesses of many clergy and emperors, and continuing his pattern of providing exposition through preaching. However, these actions put him at odds with other high-ranking clergy and officials of the empire, resulting in his removal from office and subsequent exile. During that time, John Chrysostom died in 407 A.D. He is significant in biblical studies because his works include numerous homiletic commentaries on specific texts, including Matthew, John, Acts, Romans, and the Pauline letters. These writings were written from the perspective of the Antiochene school of interpretation, emphasizing the literal and historical aspects of scripture, but also demonstrating pastoral and theological application to their readers.⁵ When commenting on Acts 2:4, John Chrysostom posed an interesting question. In a transcribed homily of his preaching through the book of Acts, it is recorded that when he reached Acts 2:1-2, he stated,

“Was it upon the twelve that it came?’ Was it upon the twelve that it came? Not so, but upon the hundred and twenty.” ⁶

The fact that Chrysostom raises this question suggests that some in his day wondered how many people received the Spirit initially on the Day of Pentecost during the fourth century. However, there are no written records by other early Church theologians discussing this topic. For the record, I understand the passages regarding this topic to teach that more than 120 disciples initially received the Holy Spirit on that wonderful first Christian Pentecost. The question of who initially received the Holy Spirit on the Day of Pentecost will be discussed in detail later in the article.

Augustine of Hippo may not address the question directly, yet he will reveal his interpretation of the text, prompting us to consider the implications of his insights.

Augustine of Hippo (354–430)

Augustine is one of the most influential Latin church fathers. Born at Tagaste in Roman North Africa, he studied rhetoric and experienced a period of moral & intellectual struggle — especially with Manichaeism and later Neoplatonism. After his conversion to Christianity and Baptism by Ambrose in Milan in AD 387, he returned to the North. Eventually, he became bishop of Hippo in 396, where he died in 430. As a preacher, author, and theologian, Augustine was among the most important figures in Christian history. Through his works (Confessions, On the Trinity, On Christian Doctrine, The City of God), he exerted great influence over Western theology. His ideas were very significant in many areas, including grace, sin, the Church, hermeneutics, and the doctrine of God. Not only did his legacy shape late antiquity, but also medieval, Reformation, and modern Christian theology.⁷ Augustine first mentions the Holy Spirit descending upon one hundred and twenty people in his response to Petilian during the Donatist Controversy, where he notes,

“One hundred and twenty people had been gathered together when the Holy Spirit came upon them without the laying on of anyone’s hands.”⁸

He also mentions it again in one of his sermons on the Gospel of John.

“Where had the Church its commencement, but where the Holy Ghost came from heaven, and filled the hundred and twenty sitting in one place?”⁹

He reaffirms his viewpoint again as he preaches on Psalm 133.

“Whence those hundred and twenty … on whom when gathered into one place the Holy Spirit descended on the day of Pentecost.”¹⁰

It’s truly fascinating that he doesn’t address any questions about the original recipients of the Holy Spirit at Pentecost! This leaves us pondering whether Chrysostom’s early question was still up for discussion. However, one thing is abundantly clear: Augustine recognized that the Holy Spirit was bestowed upon more than just the twelve apostles that day, though he concurs with Chrysostom that the total number of recipients was 120. What an interesting topic to explore further!

Let us joyfully explore the insights of the esteemed Venerable Bede, who thoughtfully commented on the Acts of the Apostles, particularly aligning with Augustine on Acts 2:1–18.

Venerable Bede (672–735)

Bede the Venerable was an Anglo-Saxon monk, theologian, author of the Bible, historian, and chronicler who, through his extensive knowledge of the scripture, was one of the most important Christian scholars of the western world during the early Middle Ages. Bede lived his whole life within the monastic community, virtually at Wearmouth and Jarrow in Northumbria, where he studied the scripture from a young age. For most of his adult life, Bede dedicated himself to studying and interpreting scripture, teaching, writing, and participating in the liturgical activities of the Church. As well as being ordained as both a deacon and a priest, Bede was known for his wide-ranging scholarly abilities in areas such as the interpretation of biblical texts, historical chronology, biographies of saints (hagiography), hymns (hymnody), and the history of the Church. It is for the Ecclesiastical History of the English People (Historia ecclesiastica gentis Anglorum) that Bede is best known, and it has been a fundamental resource for the history of Christianity among the Anglo-Saxons. In addition to this work, Bede authored many biblical commentaries, making him a central figure in the transmission of knowledge of the early Christian fathers to the Church in the Middle Ages. Due to his vast knowledge, his adherence to orthodoxy, and the ongoing impact of his writings, Bede would eventually be given the title “The Venerable” and would go on to be formally declared a Doctor of the Church.¹¹ In Bede’s commentary on the events of the Day of Pentecost, he explains that…

“The faithful were gathered together in one place.”¹²

Bede comments on Acts 2, referring to the Pentecost recipients as the gathered “they” who were all together in one place, as well as “the faithful” who were united in the “upper room” when the Holy Spirit arrived. While this description is not as numerically explicit as Chrysostom’s, it still identifies those who received the Spirit at Pentecost. It appears that Bede assumed that all the disciples (the faithful) who gathered together on the Day of Pentecost received the Holy Spirit. The exact number remains unclear, suggesting he may have thought more than 120 received the Spirit when it was first poured out.

We’ve identified some theologians from the pre-Reformation era who have contributed to this topic. Let’s examine the contributions that originated during the Reformation Era.

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1. “St. Cyril of Jerusalem,” Encyclopedia Britannica, last modified February 27, 2026, accessed March 20, 2026; J. P. Kirsch, “St. Cyril of Jerusalem,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1908); and “Cyril (bishop of Jerusalem),” Encyclopædia Britannica, 11th ed. ↩︎
2. Cyril of Jerusalem, Catechetical Lecture 16, sec. 4, in Nicene and Post-Nicene Fathers, 2nd ser., vol. 7, ed. Philip Schaff and Henry Wace (Buffalo, NY: Christian Literature Publishing Co., 1894). ↩︎
3. Thomas Coke, A Commentary on the Holy Bible (London, 1801–1803), summary on Acts 2. ↩︎
4. Ibid. ↩︎
5. Donald Attwater, “St. John Chrysostom,” Encyclopedia Britannica, last modified July 26, 2025, accessed March 15, 2026. ↩︎
6. John Chrysostom, The Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Acts of the Apostles, trans. J. Walker, J. Sheppard, and H. Browne, Digitized April 11, 2008., vol. 1 (United Kingdom: J. H. Parker, 1851), 54. John Chrysostom, Homilies on the Acts of the Apostles, hom. 4, in Nicene and Post-Nicene Fathers, 1st ser., vol. 11, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1889), on Acts 2:1–4. ↩︎
7. “St. Augustine,” Encyclopedia Britannica, last modified March 3, 2026, accessed March 15, 2026; Joseph Tixeront, “St. Augustine of Hippo,” in The Catholic Encyclopedia, vol. 2 (New York: Robert Appleton Company, 1907). ↩︎
8. Saint Augustine, Sermons 94A–147A on the New Testament, ed. John E. Rotelle, trans. Edmund Hill, vol. 4, The Works of Saint Augustine: A Translation for the 21st Century (Brooklyn, NY: New City Press, 1992), 57. ↩︎
9. Augustine, Homilies on the First Epistle of John, hom. 2, in Nicene and Post-Nicene Fathers, 1st ser., vol. 7, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1888). ↩︎
10. Augustine, Exposition on Psalm 133, sec. 2, in Nicene and Post-Nicene Fathers, 1st ser., vol. 8, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1888). ↩︎
11. “Saint Bede the Venerable,” Encyclopedia Britannica, accessed March 20, 2026; G. Roger Hudleston, “The Venerable Bede,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1907); and “Saint Bede summary,” Encyclopedia Britannica. ↩︎
12. “Acts 2 — Bible Commentaries,” SermonIndex, s.v. “Bede,” accessed April 9, 2026; Bede, A Book of Reflection on the Acts of the Apostles 2:1–18, trans. and discussed in Charles A. Sullivan, “Bede’s Book of Reflection on the Acts of the Apostles 2:1–18. ↩︎