Liturgical year

Liturgical Calendar

The various seasons of the liturgical calendar of Syro-Malabar Church and Chaldean Catholic Church are given below.

Pascha

The greatest feast is Pascha. Easter for both East and West is calculated as the first Sunday after the full moon that falls on or after March 21 (nominally the day of the vernal equinox), but the Orthodox calculations are based on the Julian calendar, whose March 21 corresponds at present with April 3 of the Gregorian calendar, and on calculations of the date of full moon different from those used in the West (see computus for further details).

The date of Pascha is central to the entire ecclesiastical year, determining not only the date for the beginning of Great Lent and Pentecost, but affecting the cycle of moveable feasts, of scriptural readings and the Octoechos (texts chanted according to the eight ecclesiastical modes) throughout the year. There are also a number of lesser feasts throughout the year that are based upon the date of Pascha. The moveable cycle begins on the Zacchaeus Sunday (the first Sunday in preparation for Great Lent or the 33rd Sunday after Pentecost as it is known), though the cycle of the Octoechos continues until Palm Sunday.

The date of Pascha affects the following liturgical seasons:

• The period of the Triodion (the Sundays before Great Lent, Cheesefare Week, Palm Sunday, and Holy Week)
• The period of the Pentecostarion (Sunday of Pascha through the Sunday After Pentecost which is also called the Sunday of all saints)

The twelve Great Feasts

Some of these feasts follow the Fixed Cycle, and some follow the Moveable (Paschal) Cycle. Most of those on the Fixed Cycle have a period of preparation called a Forefeast, and a period of celebration afterward, similar to the Western Octave, called an Afterfeast. Great Feasts on the Paschal Cycle do not have Forefeasts. The lengths of Forefeasts and Afterfeasts vary, according to the feast.

• Nativity of the Theotokos (September 8)
  • birth of the Theotokos to Joachim and Anna
• Elevation of the Cross (September 14)
  • the rediscovery of the original Cross on which Christ was crucified
• Entrance of the Theotokos into the Temple (November 21)
  • the entry of the Theotokos into the Temple around the age of 3
• Nativity of Our Lord and Saviour Jesus Christ (December 25)
  • the birth of Jesus, or Christmas
• Theophany (January 6)
  • the baptism of Jesus Christ, Christ's blessing of the water, and the revealing of Christ as God
• Presentation of Our Lord in the Temple (February 2)
  • Christ's presentation as an infant in the Temple by the Theotokos and Joseph.
• Annunciation of the Theotokos (March 25)
  • Gabriel's announcement to the Theotokos that she will conceive the Christ, and her wilful agreement thereto

Note: In Eastern practice, should this feast fall during Holy Week or on Pascha itself, the feast of the Annunciation is not transferred to another day. In fact, the conjunction of the feasts of the Annunciation and Pascha (dipli Paschalia, Greek: διπλή Πασχαλιά) is considered an extremely festive event.

• Entry into Jerusalem (Sunday before Pascha)
  • known in the West as Palm Sunday.
• Ascension (40 days after Pascha)
  • Christ's ascension into Heaven following his resurrection.
• Pentecost (50 days after Pascha)
  • The Holy Spirit comes and indwells the apostles and other Christian believers.
• Transfiguration of Our Lord (August 6)
  • Christ's Transfiguration as witnessed by Peter, James and John.
• Dormition of the Theotokos (August 15)
  • The falling asleep of the Theotokos (cf. the Assumption of Mary in Western Christianity)

Other feasts

Some additional feasts are observed as though they were Great Feasts:

• The Protection of the Mother of God (October 1), especially among the Russian Orthodox
• The Feast of Saint James the Just (October 23)
• The Feast of Saint Demetrius of Thessaloniki (October 26)
• The Feast of the Holy Archangels Michael and Gabriel (November 8)
• The Feast of Saint Nicholas, the Bishop of Myra in Lycia (December 6)
• The Feast of the Conception of Mary by Saints Joachim and Anne (December 9)
• The Feast of Saint Spiridon (December 12)
• The Feast of Saint Stephen the Deacon (December 27)
• The Feast of Saint Basil the Great and the Circumcision of Christ (January 1)
• The Feast of the Three Holy Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom (January 30)
• The Feast of the Forty Martyrs of Sebaste (March 9)
• The Feast of Saint Patrick (March 17)^[14]
• The Feast of Saint George (April 23)
• The Feast of the Holy Emperors Constantine and Helen (May 21)
• The Nativity of Saint John the Baptist (June 24)
• The Feast of Saints Peter and Paul (June 29)
• The Feast of Saint Elijah the Prophet (July 20)
• The Feast of Saint Christina of Bolsena the Great Martyr (July 24)
• The Beheading of St. John the Baptist (August 29)
• Beginning of the Indiction-Ecclesiastical Year (September 1)
• The Patronal Feast of a church or monastery

Every day throughout the year commemorates some saint or some event in the lives of Christ or the Theotokos. When a feast on the moveable cycle occurs, the feast on the fixed cycle that was set for that calendar day is transferred, with the propers of the feast often being chanted at Compline on the nearest convenient day.

Cycles

In addition to the Fixed and Moveable Cycles, there are a number of other liturgical cycles in the ecclesiastical year that affect the celebration of the divine services. These include, the Daily Cycle, the Weekly Cycle, the Cycle of Matins Gospels, and the Octoechos.

Catholic Church

The Catholic Church sets aside certain days and seasons of each year to recall and celebrate various events in the life of Christ and his saints.

1. In its Roman Rite the liturgical year begins with Advent, the time of preparation for both the nativity of Christ, and his expected second coming at the end of time.^[18] The Advent season lasts until the first vespers of Christmas Eve on December 24.
2. Christmastide follows, beginning with First Vespers of Christmas on the evening of December 24 and ending with the Feast of the Baptism of the Lord,^[18] on the first Sunday after Epiphany (the latter is on January 6 generally).^[19]
3. First ordinary time, includes the days between Christmastide and Lent.^[20]
4. Lent is the period of purification and penance that begins on Ash Wednesday and ends on Holy Thursday.^[21]
5. The Mass of the Lord's Supper on the evening of Holy Thursday marks the beginning of the Easter Triduum, which includes Good Friday, Holy Saturday, and Easter Sunday.^[21] The days of the Easter Triduum recall Christ's last supper with his disciples, his capture and passion, his death on the cross, burial, and resurrection.^[21]
6. The seven-week liturgical Eastertide immediately follows the Triduum, climaxing at Pentecost. This last feast recalls the descent of the Holy Spirit upon Jesus' disciples after the Ascension of Jesus.^[21]
7. Second ordinary time, includes the days between Eastertide and Advent.^[20]

There are many forms of liturgy in the Catholic Church. Even putting aside the many Eastern rites in use, the Latin liturgical rites alone include the Ambrosian Rite, the Mozarabic Rite, and the Cistercian Rite, as well as other forms that have been largely abandoned in favour of adopting the Roman Rite. There are also historical versions of the liturgy that varied greatly from the present one, such those used by the Anglo-Saxon Church.

The liturgical calendar in that form of the Roman Rite (see General Roman Calendar) of 1960 differs in some respects from that of the present form of the Roman Rite.

Lutheran Churches

Anglican Church

The Church of England, Mother Church of the Anglican Communion, uses a liturgical year that is in most respects identical to that of the 1969 Catholic Common Lectionary. While the calendars contained within the Book of Common Prayer and the Alternative Service Book (1980) have no "Ordinary Time", Common Worship (2000) adopted the ecumenical 1983 Revised Common Lectionary. The few exceptions are Sundays following Christmas and Transfiguration, observed on the last Sunday before Lent instead of on Reminiscere.

In some Anglican traditions (including the Church of England) the Christmas season is followed by an Epiphany season, which begins on the Eve of the Epiphany (on January 6 or the Sunday after January 1) and ends on the Feast of the Presentation (on February 2 or the Sunday after January 27). Ordinary Time begins after this period.

The Book of Common Prayer contains within it the traditional Western Eucharistic lectionary which traces its roots to the Comes of St. Jerome in the 5th century.^[22] Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification.^[23]

Reformed Churches

Reformed Christians emphasize weekly celebration of the Lord's Day. While some of them celebrate also what they call the five evangelical feasts, others celebrate no holy days but the Lord's Day and reject the liturgical year as non-scriptural, and as therefore inconsistent with the regulative principle of worship.^[15][24]

Advent

Advent (from the Latin word adventus, which means "arrival" or "coming") is the first season of the liturgical year. It begins four Sundays before Christmas, the Sunday falling on or nearest to November 30, and ends on Christmas Eve. Traditionally observed as a "fast", it focuses on preparation for the coming of Christ, not only the coming of the Christ-child at Christmas, but also, in the first weeks, on the eschatological final coming of Christ, making Advent "a period for devout and joyful expectation".^[25]

This season is often marked by the Advent Wreath, a garland of evergreens with four candles. Although the main symbolism of the advent wreath is simply marking the progression of time, many churches attach themes to each candle, most often 'hope', 'faith', 'joy', and 'love'. Other popular devotions during Advent include the use of the Advent Calendar or the Tree of Jesse to count down the days to Christmas.

Liturgical colour: violet or purple;^[26] blue in some traditions, such as Anglican/Episcopalian, Methodist, and Lutheran.^[27][28][29]

Christmastide

The Christmas season immediately follows Advent. The traditional Twelve Days of Christmas begin with Christmas Eve on the evening of December 24 and continue until the feast of Epiphany. The actual Christmas season continues until the Feast of the Baptism of Christ, which is celebrated on the Sunday after January 6, or the following Monday if that Sunday is kept as Epiphany.^[30]

In the pre-1970 form, this feast is celebrated on January 13, unless January 13 is a Sunday, in which case the feast of the Holy Family is celebrated instead.^[30] Until the suppression of the Octave of the Epiphany in the 1960 reforms, January 13 was the Octave day of the Epiphany, providing the date for the end of the season.

Traditionally, the end of Christmastide was February 2, or the Feast of the Presentation of the Lord, also known as Candlemas. This feast recounts the 40 days of rest Mary took before being purified and presenting her first-born son to the Temple in Jerusalem. In medieval times, Candlemas eve (Feb. 1st) marked the day when all Christmas decorations, including the Christmas tree and the Nativity scene, were taken down. However, the tradition of ending Christmastide on Candlemas has slowly waned, except in some pockets of the Hispanic world where Candlemas (or La Fiesta de la Candelaria) is still an important feast and the unofficial end of the Christmas season.

Liturgical colour: white

Ordinary Time

"Ordinary" comes from the same root as our word "ordinal", and in this sense means "the counted weeks". In the Catholic Church and in some Protestant traditions, these are the common weeks which do not belong to a proper season. In Latin, these seasons are called the weeks per annum, or "through the year".

In the current form of the Roman Rite adopted following the Second Vatican Council, Ordinary Time consists of 33 or 34 Sundays and is divided into two sections. The first portion extends from the day following the Feast of the Baptism of Christ until the day before Ash Wednesday (the beginning of Lent). It contains anywhere from three to eight Sundays, depending on how early or late Easter falls.

The main focus in the readings of the Mass is Christ's earthly ministry, rather than any one particular event. The counting of the Sundays resumes following Eastertide; however, two Sundays are replaced by Pentecost and Trinity Sunday, and depending on whether the year has 52 or 53 weeks, one may be omitted.

In the pre-1970 form of the Roman Rite, the Time after Epiphany has anywhere from one to six Sundays. As in the current form of the rite, the season mainly concerns Christ's preaching and ministry, with many of his parables read as the Gospel readings. The season begins on January 14^[31] and ends on the Saturday before Septuagesima Sunday. Omitted Sundays after Epiphany are transferred to Time after Pentecost and celebrated between the Twenty-Third and the Last Sunday after Pentecost according to an order indicated in the Code of Rubrics, 18, with complete omission of any for which there is no Sunday available in the current year.^[32] Before the 1960 revisions, the omitted Sunday would be celebrated on the Saturday before Septuagesima Sunday,^[33] or, in the case of the Twenty-Third Sunday after Pentecost, on the Saturday before the Last Sunday after Pentecost.^[34]

Liturgical colour: green

Pre-Lent

Gregory the Great is the first to document a period of preparation for Easter beginning with Septuagesima, whose name refers to a period of around seventy days before Easter.^[35][36] This pre-Lenten period lasts two and a half weeks, encompassing Sexagesima and Quinquagesima. It concludes with Carnival and Shrove Tuesday.

This period opens an educational period leading up to the reception of catechumens at Easter.^[37] Events such as mystery plays from the Old Testament performed during this period historically supported this instructional campaign,^[38] reflecting the traditional lectionary for the Canonical hours, which begins on Septuagesima with the Book of Genesis, as is still reflected in the Book of Common Prayer.^[39]

The pre-Lenten liturgy introduces some customs of Lent, including the suppression of the Alleluia and its replacement at Mass with the Tract. The Gloria is no longer said on Sundays.^[40]

The 1969 reform of the Roman Rite subsumed these weeks liturgically into Ordinary Time,^[41] but Carnival is still widely celebrated. A pre-Lenten provision continues in many Anglican and Lutheran liturgies.^[42]

Liturgical colour (where observed): violet or purple

Lent and Passiontide

Lent is a major penitential season of preparation for Easter. It begins on Ash Wednesday and, if the penitential days of Good Friday and Holy Saturday are included, lasts for forty days, since the six Sundays within the season are not counted.

In the Roman Rite, the Gloria in Excelsis Deo and the Te Deum are not used in the Mass and Liturgy of the Hours respectively, except on Solemnities and Feasts, and the Alleluia and verse that usually precede the reading of the Gospel is either omitted or replaced with another acclamation.

Lutheran churches make these same omissions.

As in Advent, the deacon and subdeacon of the pre-1970 form of the Roman Rite do not wear their habitual dalmatic and tunicle (signs of joy) in Masses of the season during Lent; instead they wear "folded chasubles", in accordance with the ancient custom.

In the pre-1970 form of the Roman Rite, the two weeks before Easter form the season of Passiontide, a subsection of the Lenten season that begins with Matins of Ash Wednesday and ends immediately before the Mass of the Easter Vigil.^[43] In this form, what used to be officially called Passion Sunday,^[44] has the official name of the First Sunday in Passiontide,^[45] and Palm Sunday has the additional name of the Second Sunday in Passiontide.^[46] In Sunday and ferial Masses (but not on feasts celebrated in the first of these two weeks) the Gloria Patri is omitted at the Entrance Antiphon^[47] and at the Lavabo,^[48] as well as in the responds in the Divine Office.

In the post-1969 form of the Roman Rite, "Passion Sunday" and "Palm Sunday" are both names for the Sunday before Easter, officially called "Palm Sunday of the Lord's Passion". The former Passion Sunday became a fifth Sunday of Lent. The earlier form reads Matthew's account on Sunday, Mark's on Tuesday, and Luke's on Wednesday, while the post-1969 form reads the Passion only on Palm Sunday (with the three Synoptic Gospels arranged in a three-year cycle) and on Good Friday, when it reads the Passion according to John, as also do earlier forms of the Roman Rite.

The veiling of crucifixes and images of the saints with violet cloth, which was obligatory before 1970, is left to the decision of the national bishops' conferences. In the United States, it is permitted but not required, at the discretion of the pastor.^[49] In all forms, the readings concern the events leading up to the Last Supper and the betrayal, Passion, and death of Christ.

The week before Easter is called Holy Week.

In the Roman Rite, feasts that fall within that week are simply omitted, unless they have the rank of Solemnity, in which case they are transferred to another date. The only solemnities inscribed in the General Calendar that can fall within that week are those of Saint Joseph and the Annunciation.

Liturgical colour: violet or purple. The colour rose may be used, where it is the practice, on Laetare Sunday (4th Sunday of Lent). On Palm Sunday the colour since 1970 is red, by earlier rules violet or purple, with red being used after 1955 for the blessing of the palms.

Easter Triduum

The Easter Triduum consists of Good Friday, Holy Saturday and Easter Sunday.^[50] Each of these days begins liturgically not with the morning but with the preceding evening.

The triduum begins on the evening before Good Friday with Mass of the Lord's Supper, celebrated with white vestments,^[51] and often includes a ritual of ceremonial footwashing. It is customary on this night for a vigil involving private prayer to take place, beginning after the evening service and continuing until midnight. This vigil is occasionally renewed at dawn, continuing until the Good Friday liturgy.

During the day of Good Friday Mass is not celebrated in the Catholic Church. Instead a Celebration of the Passion of the Lord is held in the afternoon or evening. It consists of three parts: a Liturgy of the Word that includes the reading of the account of the Passion by John the Evangelist and concludes with a solemn Universal Prayer. Other churches also have their Good Friday commemoration of the Passion.

The colour of vestments varies: no colour, red, or black are used in different traditions. Coloured hangings may be removed. Lutheran churches often either remove colourful adornments and icons, or veil them with drab cloth. The service is usually plain with somber music, ending with the congregation leaving in silence. In the Catholic, some Lutheran, and High Anglican rites, a crucifix (not necessarily the one which stands on or near the altar on other days of the year) is ceremoniously unveiled. Other crucifixes are unveiled, without ceremony, after the service.

Holy Saturday commemorates the day during which Christ lay in the tomb. In the Catholic Church, there is no Mass on this day; the Easter Vigil Mass, which, though celebrated properly at the following midnight, is often celebrated in the evening, is an Easter Mass. With no liturgical celebration, there is no question of a liturgical colour.

The Easter Vigil is held in the night between Holy Saturday and Easter Sunday, to celebrate the resurrection of Jesus. See also Paschal candle. The liturgical colour is white, often together with gold. In the Roman Rite, during the "Gloria in Excelsis Deo" the organ and bells are used in the liturgy for the first time in two days, and the statues, which have been veiled during Passiontide (at least in the Roman Rite through the 1962 version), are unveiled. In Lutheran churches, colours and icons are re-displayed as well.

Eastertide

Easter is the celebration of Jesus' Resurrection. The date of Easter varies from year to year, according to a lunar-calendar dating system (see computus for details). In the Roman Rite, the Easter season extends from the Easter Vigil through Pentecost Sunday. In the pre-1970 form of the rite, this season includes also the Octave of Pentecost, so Eastertide lasts until None of the following Saturday.

In the Roman Rite, the Easter octave allows no other feasts to be celebrated or commemorated during it; a solemnity, such as the Annunciation, falling within it is transferred to the following Monday. If Easter Sunday or Easter Monday falls on April 25, the Greater Litanies, which in the pre-1970 form of the Roman Rite are on that day, are transferred to the following Tuesday.^[52]

By a decree of May 5, 2000, the Second Sunday of Easter (the Sunday after Easter Day itself), is known also in the Roman Rite as the Feast of the Divine Mercy.^[53]

Ascension Thursday, which celebrates the return of Jesus to heaven following his resurrection, is the fortieth day of Easter, but, in places where it is not observed as a Holy Day of Obligation, the post-1969 form of the Roman rite transfers it to the following Sunday.^[54]

Pentecost is the fiftieth and last day of the Easter season. It celebrates the sending of the Holy Spirit to the Apostles, which traditionally marks the birth of the Church, see also Apostolic Age.

Liturgical colour: white, but red on the feast of Pentecost.

Ordinary Time, Time after Pentecost, Time after Trinity, or Kingdomtide

This season, under various names, follows the Easter season and the feasts of Easter, Ascension, and Pentecost. In the post-1969 form of the Roman rite, Ordinary Time resumes on Pentecost Monday, omitting the Sunday which would have fallen on Pentecost. In the earlier form, where Pentecost is celebrated with an octave, the Time after Pentecost begins at Vespers on the Saturday after Pentecost. The Sundays resume their numbering at the point that will make the Sunday before Advent the thirty-fourth, omitting any weeks for which there is no room (present-day form of the Roman Rite) or are numbered as "Sundays after Pentecost" (pre-1970 Roman Rite, Eastern Orthodoxy and some Protestants) or as "Sundays after Trinity" (some Protestants). This season ends on the Saturday before the First Sunday of Advent.

Feasts during this season include:

• Trinity Sunday, the first Sunday after Pentecost
• Solemnity of the Most Holy Body and Blood of Christ (Roman Rite and some Anglican and Lutheran traditions), Thursday of the second week after Pentecost, often celebrated on the following Sunday
• Solemnity of the Most Sacred Heart of Jesus (Roman Rite), Friday of the third week after Pentecost
• Assumption of Mary on August 15
• Feast of Christ the King, last Sunday before Advent (Roman Rite, Lutherans, Anglicans) or last Sunday in October (1925–1969 form of the Roman Rite)

In the final few weeks of Ordinary Time, many churches direct attention to the coming of the Kingdom of God, thus ending the liturgical year with an eschatological theme that is one of the predominant themes of the season of Advent that began the liturgical year. For instance, in the extraordinary form of the Roman Rite, the Gospel of the Last Sunday is Matthew 24:15–35 and in the ordinary form of the Roman Rite all the last three Sundays of the liturgical year are affected by the theme of the Second Coming.

While the Roman Rite adopts no special designation for this final part of Ordinary Time, some denominations do, and may also change the liturgical colour. The Church of England uses the term "Sundays before Advent" for the final four Sundays and permits red vestments as an alternative. The United Methodist Church may use the name "Kingdomtide".^[55] The Lutheran Church–Missouri Synod (LCMS) uses the terms "Third-Last, Second-Last and Last Sunday in the Church Year" and does not change from green. The LCMS does not officially celebrate a "Feast of Christ the King." The Wisconsin Evangelical Lutheran Synod (WELS) uses the term "Period of End Times" and assigns red vestments to the first and second Sundays.

Calendar of saints

• In some Protestant traditions, especially those with closer ties to the Lutheran tradition, Reformation Sunday is celebrated on the Sunday preceding October 31, commemorating the purported day Martin Luther posted the 95 Theses on the door of the Castle Church in Wittenberg. The liturgical colour is red, celebrating the Holy Spirit's continuing work in renewing the Church.
• Most Western traditions celebrate All Saints' Day (All Hallow's Day) on November 1 or the Sunday following, with the eve of this feast, All Hallow's Eve being October 31. The liturgical colour is white. The following day, November 2, is All Souls' Day. The period including these days is often referred to as Allhallowtide or Allsaintstide.^[56]
• Saints Days are observed by Lutherans and include the apostles, Virgin Mary and noteworthy figures in the Christian faith. The Confession of St. Peter Week of Prayer for Christian Unity starting on January 18. Conversion of St. Paul ended week of prayer on January 25. Martin Luther King Jr., renewer of society, martyr January 15 (Evangelical Lutheran Church in America only), Presentation of Our Lord and Purification of the Mary Candlemas on February 2. Joseph, Guardian of Jesus St Joseph on March 19, Annunciation March 25, Visitation of Mary on May 31.
• Lutherans also celebrate St John the Baptist or the Beheading of St John the Baptist on June 24, St Mary Magdalene July 22, St. Mary, Mother of Our Lord or the Assumption of the Blessed Virgin Mary on August 15, Holy Cross Day September 14, Francis of Assisi, renewal of the Church St. Francis of Assisi on October 4, and the Holy Innocents, Martyrs December 28.
• Lesser Feasts and Commemorations on the Lutheran liturgical calendar include Anthony of Egypt on January 17, Henry, Bishop of Uppsala, martyr Henry of Uppsala on January 19, Timothy, Titus and Silas, missionaries St Timothy, St Titus and St Silas Day on January 26, Ansgar, Bishop of Hamburg, missionary to Denmark and Sweden St Ansgar on February 3, Cyril, monk and Methodius, bishop, missionaries to the Slavs St Cyril and St Methodius on February 14, Gregory the Great on March 12, St Patrick on March 17, Olavus Petri, priest and Laurentius Petri, Bishop of Uppsala, on April 19, St Anselm on April 21, Catherine of Siena on April 29, St Athanasius on May 2, St Monica on May 4, Eric IX of Sweden on May 18, St Boniface on June 5, Basil the Great, Gregory of Nyssa and Gregory of Nazianzus on June 14, Benedict of Nursia on July 11, Birgitta of Sweden on July 23, St Anne, Mother of Mary on July 26, St Dominic on August 8, Augustine of Hippo on August 28, St Cyprian on September 16, Teresa of Avila on October 15, Martin de Porres on November 3, Martin of Tours on November 11, Elizabeth of Hungary on November 17, St Lucy on December 13. There are many other holy days in the Lutheran calendar.
• Some traditions celebrate St. Michael's Day (Michaelmas) on September 29.
• Some traditions celebrate St. Martin's Day (Martinmas) on November 11.

Liturgical colours: white if the saint was not martyred; red if the saint was martyred