The liturgical year, also known as the church year or Christian year, as well as the kalendar, consists of the cycle of liturgical seasons in Christian churches that determines when feast days, including celebrations of saints, are to be observed, and which portions of Scripture are to be read either in an annual cycle or in a cycle of several years.
Distinct liturgical colours may appear in connection with different seasons of the liturgical year. The dates of the festivals vary somewhat between the different churches, though the sequence and logic is largely the same.
The liturgical cycle divides the year into a series of seasons, each with their own mood, theological emphases, and modes of prayer, which can be signified by different ways of decorating churches, colours of paraments and vestments for clergy, scriptural readings, themes for preaching and even different traditions and practices often observed personally or in the home. In churches that follow the liturgical year, the scripture passages for each Sunday (and even each day of the year in some traditions) are specified in a lectionary. After the Protestant Reformation, Anglicans and Lutherans continued to follow the lectionary of the Roman Rite. Following a decision of the Second Vatican Council, the Catholic Church revised that lectionary in 1969, adopting a three-year cycle of readings for Sundays and a two-year cycle for weekdays.
Adaptations of the revised Roman Rite lectionary were adopted by Protestants, leading to the publication in 1994 of the Revised Common Lectionary for Sundays and major feasts, which is now used by many Protestant denominations, including also Methodists, Reformed, United, etc. This has led to a greater awareness of the traditional Christian year among Protestants, especially among mainline denominations.
Scholars are not in agreement about whether the calendars used by the Jews before the Babylonian exile were solar (based on the return of the same relative position between the sun and the earth), lunisolar (based on months that corresponded to the cycle of the moon, with periodic additional months to bring the calendar back into agreement with the solar cycle) like the present-day Jewish calendar of Hillel II, or purely lunar, as the Hijri calendar.
The first month of the Hebrew year was called אביב (Aviv), evidently adopted by Moses from Ipip as the eleventh month of the non-lunar Egyptian calendar (that is also the origin of Abib as the tenth month of the non-lunar Ethiopian calendar), meaning the month of green ears of grain. Having to occur at the appropriate time in the spring, it thus was originally part of a tropical calendar. At about the time of the Babylonian exile, when using the Babylonian civil calendar, the Jews adopted as the name for the month the term ניסן (Nisan), based on the Babylonian name Nisanu. Thomas J Talley says that the adoption of the Babylonian term occurred even before the exile.
In the earlier calendar, most of the months were simply called by a number (such as "the fifth month"). The Babylonian-derived names of the month that are used by Jews are:
In Biblical times, the following Jewish religious feasts were celebrated :
The Liturgical Calendar of the Catholic churches of East Syriac Rite (i.e. the Chaldean Catholic Church and the Syro-Malabar Catholic Church) is fixed according to the flow of salvation history. With a focus upon the historical life of Jesus Christ, believers are led to the eschatological fulfilment (i.e. the heavenly bliss) through this special arrangement of liturgical seasons. The liturgical year is divided into 8 seasons of approximately 7 weeks each but adjusted to fit the solar calendar. The arrangement of the Seasons in the Liturgical Year is based on seven central events on celebrations of the Salvation History. They are:
The biblical reading and prayers during Mass and Liturgy of the Hours varies according to different seasons in liturgical calendar.
Weeks of Annunciation (Subara) is the first season of the liturgical year. The liturgical year begins with the proclamation and celebration of the historical encounter between God and man in the person of Jesus Christ, the human appearance of the Divine Person. The Syriac word Subara, 'Annunciation', with which the Church qualify the first five or six weeks of her liturgical year, is, in fact, an announcement and proclamation with celebration with this supreme glad news of divine condescension to the human frailty in order to raise it up to the divine sublimity. The season begins on the Sunday just before the first of December and ends with the feast of Epiphany that is the Feast of the Baptism of the Lord. This season is developed in the context of the mystery of incarnation completed in the fullness of time. The Church recalls during these days the announcement of the birth of John the Baptist, the predecessor of Jesus, and also the joyful event of the birth of John the Baptist. As a preparation for the celebration of the mystery of incarnation, this season also recalls creation, the disobedience of our first parents and its consequences, the miserable state of the broken humanity, the promise of salvation offered by God, God's covenant with humanity, and the prophecies about the Saviour. During this season the church also meditates on the role of Mary in the history of the plan of salvation. The whole importance of Mary, and hence her veneration in the Church, depends on her relation to Jesus, the most special being His mother. Her celebration is also underlined with two very solemn festivals of her: Immaculate Conception on December 8 and Congratulation to Mary as Mother of Jesus on the last Friday of this season. The Church practices abstinence during December 1–25 in preparation for Christmas; this period is called "25 days Lent".
Weeks of Epiphany begins on the Sunday closer to the feast of Epiphany and runs to the beginning of Great Fast. The word Denha in Syriac means sunrise. During the period the faithful meditate on the manifestation of Holy Trinity and revelation of Christ the light of the world. Baptism in Jordan was the first historical event when the Holy Trinity is revealed to humans in the humanity of Jesus Christ. During the season the church celebrate the feasts of Saints in connection with the manifestation of the Lord.
During these weeks the faithful reflect on and meditate over the public life of Jesus and especially on its culmination in his passion, death and burial. The season begins 50 days before Easter on Peturta Sunday and comprises whole period of Great Lent and culminates on Resurrection Sunday. Word Peturta in Syriac means "looking back" or "reconciliation". It is a God-given time for turning to one's own life more deeply and to become convinced of the abundant blessings of the loving God – the creation, the providential caring, the human fall, the helplessness of man to save himself, the promise of salvation, the redemption through His Son Jesus and the Passion of the Christ. Faithful enter the weeks of Great Fast, celebrating the memory of all the Faithful Departed on the last Friday of Denha. According to the ecclesial and liturgical vision of this tradition, the weeks of Great Fast is also an occasion to keep up the memory of the beloved Departed through special prayers, renunciation, almsgiving, and so on and thus prepare oneself for a good death and resurrection in Jesus Christ. During the fast faithful of Syro Malabar Church do not use meat, fish, egg, many dairy products, and most favorite food items, and also avoid sexual contacts on all days including Sundays and Feast days. Before European colonisation, Indian Nasranis used to take food only once a day (after 3:00 pm) on all days during Great Fast.
Feasts in the Lenten Season
The following feasts are always in the Lenten Season:
The weeks of Great Resurrection begin on the Resurrection Sunday and run to the feast of Pentecost. The Church celebrates the Resurrection of our Lord during these seven weeks: Jesus’ victory over death, sin, suffering and Satan. It is the Season to exult in the new life obtained through the Resurrection of the Saviour. The church also commemorates various events that occurred after the resurrection of Christ, such as the visits of Jesus to Apostles and the ascension of Jesus. According to eastern Christianity, the Feast of Resurrection is the most important and the greatest feast in a liturgical year. Therefore, the season commemorating resurrection of Christ is also of prime importance in the church liturgy. The first week of the season is celebrated as the 'Week of weeks' as it is the week of resurrection of Christ.
Feasts celebrated during the period:
The following feasts are always in the season of resurrection:
Weeks of apostles (Slihe) starts on the feast of Pentecost, fiftieth day of the Resurrection Sunday. During these days the church commemorates the inauguration of church and the acts of apostles and church fathers, through which the foundation of church wa laid. Church meditates on the virtues of early church: fellowship, breaking of bread and sharing of wealth and the fruits and gifts of Holy Spirit. The spread of the church all over the world as well as her growth is also remembered during this season.
Feast celebrated during the season:
The following feasts are always commemorated in the season of Slihe
The liturgical year in the Eastern Orthodox Church is characterized by alternating fasts and feasts, and is in many ways similar to the Roman Catholic year. However, Church New Year (Indiction) traditionally begins on September 1 (Old Style or New Style), rather than the first Sunday of Advent. It includes both feasts on the Fixed Cycle and the Paschal Cycle (or Moveable Cycle). The most important feast day by far is the Feast of Pascha (Easter) – the Feast of Feasts. Then the Twelve Great Feasts, which commemorate various significant events in the lives of Jesus Christ and of the Theotokos (Virgin Mary).
The majority of Orthodox Christians (Russians, in particular) follow the Julian Calendar in calculating their ecclesiastical feasts, but many (including the Ecumenical Patriarchate and the Church of Greece), while preserving the Julian calculation for feasts on the Paschal Cycle, have adopted the Revised Julian Calendar (at present coinciding with the Gregorian Calendar) to calculate those feasts which are fixed according to the calendar date.
Between 1900 and 2100, there is a thirteen-day difference between the dates of the Julian and the Revised Julian and Gregorian calendars. Thus, for example, where Christmas is celebrated on December 25 O.S. (Old Style), the celebration coincides with January 7 in the Revised Calendar. The computation of the day of Pascha (Easter) is, however, always computed according to a lunar calendar based on the Julian Calendar, even by those churches which observe the Revised Calendar.
There are four fasting seasons during the year: The most important fast is Great Lent which is an intense time of fasting, almsgiving and prayer, extending for forty days prior to Palm Sunday and Holy Week, as a preparation for Pascha. The Nativity Fast (Winter Lent) is a time of preparation for the Feast of the Nativity of Christ (Christmas), but whereas Advent in the West lasts only four weeks, Nativity Fast lasts a full forty days. The Apostles' Fast is variable in length, lasting anywhere from eight days to six weeks, in preparation for the Feast of Saints Peter and Paul (June 29). The Dormition Fast lasts for two weeks from August 1 to August 14 in preparation for the Feast of the Dormition of the Theotokos (August 15). The liturgical year is so constructed that during each of these fasting seasons, one of the Great Feasts occurs, so that fasting may be tempered with joy.
In addition to these fasting seasons, Orthodox Christians fast on Wednesdays and Fridays throughout the year (and some Orthodox monasteries also observe Monday as a fast day). Certain fixed days are always fast days, even if they fall on a Saturday or Sunday (in which case the fast is lessened somewhat, but not abrogated altogether); these are: The Decollation of St. John the Baptist, the Exaltation of the Cross and the day before the Epiphany (January 5). There are several fast-free periods, when it is forbidden to fast, even on Wednesday and Friday. These are: the week following Pascha, the week following Pentecost, the period from the Nativity of Christ until January the 5th and the first week of the Triodion (the week following the 17th Sunday before Pentecost).
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:
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.
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 (known as διπλή Πασχαλιά, dipli Paschalia in Modern Greek) is considered an extremely festive event.
Some additional feasts are observed with as though they were Great Feasts:
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.
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.
Western Christian liturgical calendars are based on the cycle of the Roman Rite of the Catholic Church, including Lutheran, Anglican, and other Protestant calendars since this cycle pre-dates the Reformation. Generally, the liturgical seasons in western Christianity are Advent, Christmas, Ordinary Time (Time after Epiphany), Lent, Easter, and Ordinary Time (Time after Pentecost). Some Protestant traditions do not include Ordinary Time: every day falls into a denominated season.
Vanderbilt University Professor Hoyt L. Hickman, with regard to the calendars of the Western Christians Churches that use the Revised Common Lectionary, including Presbyterians, Methodists, Anglicans/Episcopalians, Lutherans and some Baptists, among others, states that:
All these calendars agree that the Lord's Day is of primary importance among the observances of the year and that the Christian Year contains two central cycles – the Easter cycle and the Christmas cycle. Each cycle includes a festival season (Easter and Christmas), preceded by a season of preparation and anticipation (Lent and Advent). In most denominational versions and in the Common Lectionary, Lent and Advent are immediately preceded by a transitional Sunday (Transfiguration and Christ the King), and the Easter and Christmas Seasons are immediately followed by a transitional Sunday (Trinity and Baptism of the Lord).
Protestant Churches, with exception of the Lutheran and Anglican, generally observe fewer feasts with regard to the saints, than the aforementioned liturgical denominations, in addition to the Roman Catholic and Orthodox Churches.
The Roman Catholic Church sets aside certain days and seasons of each year to recall and celebrate various events in the life of Christ. In its Roman Rite the liturgical year begins with Advent, the time of preparation for both the celebration of Jesus' birth, and his expected second coming at the end of time. This season lasts until Christmas Eve on December 24. 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. 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.
Lent is the period of purification and penance that begins on Ash Wednesday and ends on Holy Thursday. The Holy Thursday evening Mass of the Lord's Supper marks the beginning of the Easter Triduum, which includes Good Friday, Holy Saturday, and Easter Sunday. The days of the Easter Triduum recall Jesus' Last Supper with his disciples, death on the cross, burial, and resurrection. The seven-week liturgical season of Easter 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. The rest of the liturgical year is commonly known as Ordinary Time.
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.
Of this rite, what is now the "ordinary" or, to use a word employed in the Letter of Pope Benedict XVI accompanying the motu proprio Summorum Pontificum, the "normal" form is that which developed from the Second Vatican Council to the present day, while the form in force in 1962 is authorized as an extraordinary form of the Roman Rite without restriction in private celebrations, and under the conditions indicated in article 5 of the motu proprio Summorum Pontificum in public celebrations.
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 ordinary form, as will be noted below, and also from the earlier General Roman Calendar of Pope Pius XII, the still earlier General Roman Calendar of 1954 and the original Tridentine Calendar. These articles can be consulted with regard to the Roman-Rite liturgical year before 1960.
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 Roman 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 6 January or the nearest Sunday) and ends on the Feast of the Presentation (on February 2 or the nearest Sunday). Ordinary Time then 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. Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification.
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".
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.
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 in the present form of the Roman Rite is celebrated on the Sunday after January 6, or the following Monday if that Sunday is Epiphany.
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. 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" comes from the same root as our word "ordinal", and in this sense means "the counted weeks". In the Roman 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 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. Before the 1960 revisions, the omitted Sunday would be celebrated on the Saturday before Septuagesima Sunday, or, in the case of the Twenty-Third Sunday after Pentecost, on the Saturday before the Last Sunday after Pentecost.
Liturgical colour: green
Septuagesima (from the Latin word for "seventieth") is a two-and-a-half-week period before Lent. This pre-Lent season is present in the pre-1970 form of the Roman Rite and in some Protestant calendars. It is a transition from the first part of the season per annum to the season of Lent, and a preparation for the fasting and penance which begin on Ash Wednesday. Although most of the Divine Office remains the same as during the season per annum, certain customs of Lent are adopted, including the suppression of the "Alleluia", the replacement of the Alleluia at Mass with the Tract and the Gloria is no longer said on Sundays.
In the 1969 reform of the Roman Rite, this intermediate season was removed, with these weeks becoming part of Ordinary Time.
Liturgical colour (where observed): violet or purple
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. In this form, what used to be officially called Passion Sunday, has the official name of the First Sunday in Passiontide, and Palm Sunday has the additional name of the Second Sunday in Passiontide. 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 and at the Lavabo, 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. 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 St. 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.
The Easter Triduum consists of Good Friday, Holy Saturday and Easter Sunday. 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, 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 Roman 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 Roman 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 Roman 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 2 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.
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 25 April, the Greater Litanies, which in the pre-1970 form of the Roman Rite are on that day, are transferred to the following Tuesday.
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.
Liturgical colour: white, but red on the feast of Pentecost.
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:
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 pre-1970 form of the Roman Rite, the Gospel of the Last Sunday is Matthew 24:15–35 and in the later form of that rite all the last three Sundays have similar themes.
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. Other denominations, including the United Methodist Church and the Christian Church - Synod of Saint Timothy, speak of "Kingdomtide". 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.
Liturgical colours: white if the saint was not martyred; red if the saint was martyred
There are degrees of solemnity of the office of the feast days of saints. In the 13th century, the Roman Rite distinguished three ranks: simple, semidouble and double, with consequent differences in the recitation of the Divine Office or Breviary. The simple feast commenced with the chapter (capitulum) of First Vespers, and ended with None. It had three lessons and took the psalms of Matins from the ferial office; the rest of the office was like the semidouble. The semidouble feast had two Vespers, nine lessons in Matins, and ended with Compline. The antiphons before the psalms were only intoned. In the Mass, the semidouble had always at least three "orationes" or collects. On a double feast the antiphons were sung in their entirety, before and after the psalms, while in Lauds and Vespers there were no suffragia of the saints, and the Mass had only one "oratio" (if no commemoration was prescribed). If ordinary double feasts (referred to also as lesser doubles) occurred with feasts of a higher rank, they could be simplified, except the octave days of some feasts and the feasts of the Doctors of the Church, which were transferred.
To the existing distinction between major and ordinary or minor doubles, Pope Clement VIII added two more ranks, those of first-class or second-class doubles. Some of these two classes were kept with octaves. This was still the situation when the 1907 article Ecclesiastical Feasts in the Catholic Encyclopedia was written. In accordance with the rules then in force, feast days of any form of double, if impeded by "occurrence" (falling on the same day) with a feast day of higher class, were transferred to another day.
Pope Pius X simplified matters considerably in his 1911 reform of the Roman Breviary. In the case of occurrence the lower-ranking feast day could become a commemoration within the celebration of the higher-ranking one. Until then, ordinary doubles took precedence over most of the semidouble Sundays, resulting in many of the Sunday Masses rarely being said. While retaining the semidouble rite for Sundays, Pius X's reform permitted only the most important feast days to be celebrated on Sunday, although commemorations were still made until Pope John XXIII's reform of 1960.
The division into doubles (of various kinds) semidoubles and simples continued until 1955, when Pope Pius XII abolished the rank of semidouble, making all the previous semidoubles simples, and reducing the previous simples to a mere commemoration in the Mass of another feast day or of the feria on which they fell (see General Roman Calendar of Pope Pius XII).
Then, in 1960, Pope John XXIII issued the Code of Rubrics, completely ending the ranking of feast days by doubles etc., and replacing it by a ranking, applied not only to feast days but to all liturgical days, as I, II, III, and IV class days.
The 1969 revision by Pope Paul VI divided feast days into "solemnities", "feasts" and "memorials", corresponding approximately to Pope John XXIII's I, II and III class feast days. Commemorations were abolished. While some of the memorials are considered obligatory, others are optional, permitting a choice on some days between two or three memorials, or between one or more memorials and the celebration of the feria. On a day to which no obligatory celebration is assigned, the Mass may be of any saint mentioned in the Roman Martyrology for that day.
Observed by Roman Catholics and some Anglicans on August 15, which is the same as the Eastern and Orthodox feast of the Dormition, the end of the earthly life of the Virgin Mary and, for some, her bodily Assumption into heaven, is celebrated. The Roman Catholic teaching on this feast was defined as dogma on November 1, 1950 by Pope Pius XII in the Papal Bull, Munificentissimus Deus.
In other Anglican and Lutheran traditions, as well as a few others, August 15 is celebrated as St. Mary, Mother of the Lord.
Liturgical colour: white
Because of the dominance of Christianity in Europe throughout the Middle Ages, many features of the Christian year became incorporated into the secular calendar. Many of its feasts (e.g., Christmas, Mardi Gras, Saint Patrick's Day) remain holidays, and are now celebrated by people of all faiths and none — in some cases worldwide. The secular celebrations bear varying degrees of likeness to the religious feasts from which they derived, often also including elements of ritual from pagan festivals of similar date.
It is as a result of this connection that "kalendar/calendar" came to refer to the orderly arrangement of time as we now know it, but the established church retained the older "K" spelling to distinguish their kalendar from an ordinary list of events. In other words, a kalendar is simply a church calendar!
The Revised Common Lectionary, used by Presbyterians, Methodists, Episcopalians, Lutherans and some Baptists, is arranged in a three-year cycle.
For many twentieth-century Christians the All Saints-tide period is extended to include Remembrance Sunday. In the Calendar and Lectionary we have sought to make it easier to observe this without cutting across a developing lectionary pattern, and we have reprinted the form of service approved ecumenically for use on that day.
Advent Sunday, also called the First Sunday of Advent or First Advent Sunday, among the Western Christian Churches, is the first day of the liturgical year and the start of the season of Advent.Bach's first cantata cycle
Bach's first cantata cycle refers to the church cantatas Johann Sebastian Bach composed for the somewhat less than 60 occasions of the liturgical year of his first year as Thomaskantor in Leipzig which required concerted music. That year ran from the first Sunday after Trinity in 1723 to Trinity Sunday of the next year:
Trinity I, 30 May 1723: Die Elenden sollen essen, BWV 75
Trinity II, 6 June 1723: Die Himmel erzählen die Ehre Gottes, BWV 76
Trinity III, 13 June 1723: Weimar cantata Ich hatte viel Bekümmernis, BWV 21 restaged (third version in C minor)
Trinity IV, 20 June 1723: Ein ungefärbt Gemüte, BWV 24, and Weimar cantata Barmherziges Herze der ewigen Liebe, BWV 185 restaged
Nativity of St. John the Baptist, 24 June 1723: Ihr Menschen, rühmet Gottes Liebe, BWV 167; Possibly also the Sanctus in C major, BWV 237 was composed for this occasion.
Trinity V, 27 June 1723: no extant cantata
Visitation, 2 July 1723: Herz und Mund und Tat und Leben, BWV 147 (adaptation of BWV 147a, a Weimar cantata for Advent IV) and possibly Magnificat in E-flat major, BWV 243a (early version without Christmas interpolations)
Trinity VI, 4 July 1723: no extant cantata
Trinity VII, 11 July 1723: Ärgre dich, o Seele, nicht, BWV 186 (adapted from BWV 186a, a Weimar cantata for Advent III)
Trinity VIII, 18 July 1723: Erforsche mich, Gott, und erfahre mein Herz, BWV 136
Trinity IX, 25 July 1723: Herr, gehe nicht ins Gericht mit deinem Knecht, BWV 105
Trinity X, 1 August 1723: Schauet doch und sehet, ob irgend ein Schmerz sei, BWV 46
Trinity XI, 8 August 1723: Siehe zu, daß deine Gottesfurcht nicht Heuchelei sei, BWV 179 and Weimar cantata Mein Herze schwimmt im Blut, BWV 199 restaged (Leipzig version in D minor)
Trinity XII, 15 August 1723: Lobe den Herrn, meine Seele, BWV 69a
Trinity XIII, 22 August 1723: Du sollt Gott, deinen Herren, lieben, BWV 77
Trinity XIV, 29 August 1723: Es ist nichts Gesundes an meinem Leibe, BWV 25
(30 August 1723, Ratswechsel: not part of the liturgical year, see below)
Trinity XV, 5 September 1723: Warum betrübst du dich, mein Herz, BWV 138
Trinity XVI, 12 September 1723: Christus, der ist mein Leben, BWV 95
Trinity XVII, 19 September 1723: Bringet dem Herrn Ehre seines Namens, BWV 148
Trinity XVIII, 26 September 1723: no extant cantata
St. Michael's Day, 29 September 1723: no extant cantata
Trinity XIX, 3 October 1723: Ich elender Mensch, wer wird mich erlösen, BWV BWV 48
Trinity XX, 10 October 1723: Weimar cantata Ach! ich sehe, itzt, da ich zur Hochzeit gehe, BWV 162 restaged
Trinity XXI, 17 October 1723: Ich glaube, lieber Herr, hilf meinem Unglauben, BWV 109
Trinity XXII, 24 October 1723: Was soll ich aus dir machen, Ephraim, BWV 89
Reformation Day, 31 October 1723 (coinciding with Trinity XXIII): possibly Weimar cantata Nur jedem das Seine, BWV 163 restaged; Alternatively an early version of BWV 80/80b?
Trinity XXIV, 7 November 1723: O Ewigkeit, du Donnerwort, BWV 60
Trinity XXV, 14 November 1723: Es reißet euch ein schrecklich Ende, BWV 90
Trinity XXVI, 21 November 1723: Wachet! betet! betet! wachet! BWV 70 (adapted from a Weimar Advent II cantata)
Advent I, 28 November 1723: Weimar cantata Nun komm, der Heiden Heiland, BWV 61 restaged
Christmas, 25 December 1723: Weimar cantata Christen, ätzet diesen Tag, BWV 63 restaged; Also Magnificat, BWV 243a (including Christmas interpolations) and Sanctus in D major, BWV 238
Second Day of Christmas, 26 December 1723: Darzu ist erschienen der Sohn Gottes, BWV 40
Third Day of Christmas, 27 December 1723: Sehet, welch eine Liebe hat uns der Vater erzeiget, BWV 64
New Year, 1 January 1724: Singet dem Herrn ein neues Lied, BWV 190 (instrumental parts lost)
Sunday after New Year, 2 January 1724: Schau, lieber Gott, wie meine Feind, BWV 153
Epiphany, 6 January 1724: Sie werden aus Saba alle kommen, BWV 65
Epiphany I, 9 January 1724: Mein liebster Jesus ist verloren, BWV 154
Epiphany II, 16 January 1724: Weimar cantata Mein Gott, wie lang, ach lange? BWV 155 restaged
Epiphany III, 23 January 1724: Herr, wie du willt, so schicks mit mir, BWV 73
Epiphany IV, 30 January 1724: Jesus schläft, was soll ich hoffen? BWV 81
Purification, 2 February 1724: Erfreute Zeit im neuen Bunde, BWV 83
Septuagesima, 6 February 1724: Nimm, was dein ist, und gehe hin, BWV 144
Sexagesima, 13 February 1724: Leichtgesinnte Flattergeister, BWV 181 and Weimar cantata Gleichwie der Regen und Schnee vom Himmel fällt, BWV 18 restaged in its Leipzig version (A minor, Kammerton)
Estomihi, 7 February 1723 (Leipzig audition for the post as Thomaskantor) and 20 February 1724 (first cycle): Jesus nahm zu sich die Zwölfe, BWV 22 and Du wahrer Gott und Davids Sohn, BWV 23 restaged in its first Leipzig version (B minor, four movements)
Annunciation and Palm Sunday 25 March 1724: Siehe eine Jungfrau ist schwanger, BWV 1135 (previously BWV Anh. 199; music lost) and Weimar cantata Himmelskönig, sei willkommen, BWV 182 restaged
(Good Friday, 7 April 1724: St John Passion, BWV 245, 1st version — Passion, not considered as a cantata part of the cycle)
Easter, 9 April 1724: early cantata Christ lag in Todes Banden, BWV 4 restaged (Leipzig version); Weimar cantata Der Himmel lacht! Die Erde jubilieret, BWV 31 restaged (Leipzig version)
Easter Monday, 10 April 1724: Erfreut euch, ihr Herzen, BWV 66
Easter Tuesday, 11 April 1724: Ein Herz, das seinen Jesum lebend weiß, BWV 134
Quasimodogeniti, 16 April 1724: Halt im Gedächtnis Jesum Christ, BWV 67
Misericordias Domini, 23 April 1724: Du Hirte Israel, höre, BWV 104
Jubilate, 30 April 1724: Weimar cantate Weinen, Klagen, Sorgen, Zagen, BWV 12 restaged in a version with a slightly modified instrumentation
Cantate, 7 May 1724: Wo gehest du hin? BWV 166
Rogate, 14 May 1724: Wahrlich, wahrlich, ich sage euch, BWV BWV 86
Ascension, 18 May 1724: Wer da gläubet und getauft wird, BWV 37
Exaudi, 21 May 1724: Sie werden euch in den Bann tun, BWV 44
Pentecost, 28 May 1724: Wer mich liebet, der wird mein Wort halten, BWV 59 and Weimar cantata Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172 restaged in its first Leipzig version (D major)
Pentecost Monday, 29 May 1724: no extant cantata
Pentecost Tuesday, 30 May 1724: Erwünschtes Freudenlicht, BWV 184
Trinity, 4 June 1724: Höchsterwünschtes Freudenfest, BWV 194, originally a consecration cantata (2 November 1723), restaged in its first Leipzig versionNot a part of the liturgical year:
New council (Ratswechsel), 30 August 17: Preise, Jerusalem, den Herrn, BWV 119Calendar of saints
The calendar of saints is a traditional Christian method of organizing a liturgical year by associating each day with one or more saints and referring to the day as the feast day or feast of said saint. The word "feast" in this context does not mean "a large meal, typically a celebratory one", but instead "an annual religious celebration, a day dedicated to a particular saint".The system arose from the early Christian custom of commemorating each martyr annually on the date of their death, or birth into heaven, a date therefore referred to in Latin as the martyr's dies natalis ("day of birth"). In the Eastern Orthodox Church, a calendar of saints is called a Menologion. "Menologion" may also mean a set of icons on which saints are depicted in the order of the dates of their feasts, often made in two panels.Die Himmel erzählen die Ehre Gottes, BWV 76
Johann Sebastian Bach composed the church cantata Die Himmel erzählen die Ehre Gottes (English: The heavens are telling the glory of God), BWV 76 in Leipzig for the second Sunday after Trinity of the liturgical year and first performed it on 6 June 1723.
Bach composed the cantata at a decisive turning point in his career. Moving from posts in the service of churches and courts to the town of Leipzig on the first Sunday after Trinity, 30 May 1723, he began the project of composing a new cantata for every occasion of the liturgical year. He began his first annual cycle of cantatas ambitiously with Die Elenden sollen essen, BWV 75, in an unusual layout of 14 movements in two symmetrical parts, to be performed before and after the sermon. Die Himmel erzählen die Ehre Gottes, performed a week later, has the same structure.
The unknown poet begins his text with a quotation from Psalm 19 and refers to both prescribed readings from the New Testament, the parable of the great banquet as the Gospel, and the First Epistle of John. Bach scored Part I with a trumpet as a symbol of God's Glory. In Part II, performed after the sermon and during communion, he wrote chamber music with oboe d'amore and viola da gamba, dealing with "brotherly devotion". Both parts are closed with a stanza of Martin Luther's hymn "Es woll uns Gott genädig sein" (1524).Eastern Orthodox liturgical calendar
The Eastern Orthodox Liturgical Calendar describes and dictates the rhythm of the life of the Eastern Orthodox Church. Passages of Holy Scripture, saints and events for commemoration are associated with each date, as are many times special rules for fasting or feasting that correspond to the day of the week or time of year in relationship to the major feast days.
There are two types of feasts in the Orthodox Church calendar: fixed and movable. Fixed feasts occur on the same calendar day every year, whereas movable feasts change each year. The moveable feasts are generally relative to Pascha (Easter), and so the cycle of moveable feasts is referred to as the Paschal cycle.Introit
The Introit (from Latin: introitus, "entrance") is part of the opening of the liturgical celebration of the Eucharist for many Christian denominations. In its most complete version, it consists of an antiphon, psalm verse and Gloria Patri, which are spoken or sung at the beginning of the celebration. It is part of the Proper of the liturgy: that is, the part that changes over the liturgical year.
In the Roman Rite of the Roman Catholic Church it is known as the antiphona ad introitum (Entrance antiphon), as in the text for each day's Mass, or as the cantus ad introitum (Entrance chant) as in the General Instruction of the Roman Missal, 47 and the First Roman Ordo (sixth to seventh century). In pre-1970 editions of the Roman Missal, the word Introitus was used, distinguished from the normal meaning of the word (entrance) by being capitalized. In Ambrosian chant and Beneventan chant, the counterpart of the Introit is called the ingressa.
In the Mozarabic, Carthusian, Dominican, and Carmelite Rites, it is called the "officium".Katholikon
A katholikon or catholicon (Greek: καθολικόν) or sobor (Slavonic: съборъ) refers to one of three things in the Eastern Orthodox Church:
The cathedral of a diocese.
The major church building (temple) of a monastery corresponding to a conventual church in Western Christianity.
A large church in a city at which all the faithful of the city gather to celebrate certain important feasts rather than go to their local parish church.The name derives from the fact that it is (usually) the largest church where all gather together to celebrate the major feast days of the liturgical year. In Russia, it is common for a katholikon to have a smaller church in the basement which can be more easily heated in the winter. A katholikon may have special architectural features in it, such as a kathedra (episcopal throne), or both an esonarthex (inner-narthex) and exonarthex (outer narthex), used for special services such as the Paschal vigil or a lity.
The word katholikon is often translated into English as cathedral rather than assembly and that can cause confusion. In Saint Isaac's Cathedral in Saint Petersburg, Russia, for example, there is a placard in Russian and in English describing the building as having been "кафедральный собор", rendered in English as the "cathedraly cathedral". However an Eastern Orthodox diocese may have several katholikons, only one of which is the bishop's cathedral, other important churches being known as katholicons. The rector of such churches is usually an archpriest.Kingo's hymnal
Kingo's hymnal, officially titled Dend Forordnede Ny Kirke-Psalme-Bog (The Prescribed New Church Hymnal), is a hymnal that was approved by royal decree for use in all churches in Denmark–Norway in 1699. The contains 86 hymns by the bishop of Odense, Thomas Kingo. It also bears Kingo's name on the title page because the selection was made based on a hymnal that Kingo had edited ten years earlier.
Kingo's hymnal was in use in a large part of Norway until the 1870s, when it was replaced by Landstads kirkesalmebog (Landstad's Church Hymnal) and Andreas Hauge's Psalmebog for Kirke og Hus (Hymnal for Church and Home).
The hymnal is arranged according to the liturgical year so that suitable hymns are designated for every holiday during the year. The hymnal contains collects, epistles, and gospel readings for each holiday, and it also contains church prayers and other prayers.List of Anglican Church calendars
The Church of England uses a liturgical year that is in most respects identical to that of the Roman Catholic Church. While this is less true of the calendars contained within the Book of Common Prayer and the Alternative Service Book (1980), it is particularly true since the Anglican Church adopted its new pattern of services and liturgies contained within Common Worship, in 2000. Certainly, the broad division of the year into the Christmas and Easter seasons, interspersed with periods of Ordinary Time, is identical, and the majority of the Festivals and Commemorations are also celebrated, with some exceptions.
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 6 January or the nearest Sunday) and ends on the Feast of the Presentation (on 2 February or the nearest Sunday). Ordinary Time then 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. Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification.Mysterii Paschalis
Mysterii Paschalis is an apostolic letter issued motu proprio (that is, "of his own accord") by Pope Paul VI on 14 February 1969. It reorganized the liturgical year of the Roman Rite and revised the liturgical celebrations of Jesus Christ and the saints in the General Roman Calendar.Nun komm, der Heiden Heiland, BWV 61
Johann Sebastian Bach composed the church cantata Nun komm, der Heiden Heiland (Now come, Savior of the heathens), BWV 61, in Weimar for the first Sunday in Advent, the Sunday which begins the liturgical year, and first performed it on 2 December 1714.
The cantata text was provided by Erdmann Neumeister, who quoted the Book of Revelation and framed his work by two hymn stanzas, the beginning of Martin Luther's "Nun komm, der Heiden Heiland", the main hymn for Advent with a melody based on Medieval chant, and the end from Philipp Nicolai's "Wie schön leuchtet der Morgenstern". The librettist quoted developed his thoughts like a sermon. Bach structured the cantata in six movements, beginning with a chorale fantasia, followed by a series of alternating recitatives and arias, and concluded by a four-part chorale. He scored it for three vocal soloists (soprano, tenor and bass), strings and continuo. Bach led the first performance on 2 December 1714. As Thomaskantor, director of music of the main churches of Leipzig, he performed the cantata again on 28 November 1723.Ordinary (liturgy)
The ordinary, in Roman Catholic and other Western Christian liturgies, refers to the part of the Eucharist or of the canonical hours that is reasonably constant without regard to the date on which the service is performed. It is contrasted to the proper, which is that part of these liturgies that varies according to the date, either representing an observance within the liturgical year, or of a particular saint or significant event, and to the common, which contains those parts that are common to an entire category of saints, such as apostles or martyrs.
The ordinary of both the Eucharist and the canonical hours does, however, admit minor variations in accordance with the seasons, such as omission of "Alleluia" in Lent and its addition in Eastertide.
These two are the only liturgical celebrations in which a distinction is made between an ordinary and other parts. It is not made in other celebrations of Christian liturgy: administration of sacraments other than the Eucharist, blessings, and other rites.
In connection with liturgy, the term "ordinary" may also refer to Ordinary Time - those parts of the liturgical year that are part neither of the Easter cycle of celebrations (Lent and Eastertide) nor of the Christmas cycle (Advent and Christmastide), periods that were once known as "season after Epiphany" and "season after Pentecost".In addition the term "ordinary liturgy" is used to refer to regular celebrations of Christian liturgy, excluding exceptional celebrations.Ordinary Time
Ordinary Time comprises two periods of time in the Christian liturgical year that are found in the calendar of the ordinary form of the Roman Rite of the Catholic Church, as well as some other churches of Western Christianity, including those that use the Revised Common Lectionary: the Anglican Communion, Methodist churches, Lutheran churches, Old Catholic churches and Reformed churches. In Latin, the name of this time is tempus per annum translated as time during the year.
Ordinary Time comprises two periods: the first period begins on Epiphany Day (in the Anglican Communion and Methodist churches) or the day after the Feast of the Baptism of the Lord (in the Catholic Church) and ends on the day before Ash Wednesday; the second period begins on the Monday after Pentecost, the conclusion of the Easter season, and continues until the Saturday before the First Sunday of Advent. In some traditions, the first period is celebrated as Epiphanytide, and the latter of these periods is observed as Trinitytide. Both of these periods of time, combined, are the longest time in the liturgical year.The weeks of Ordinary Time are numbered. Several Sundays bear the name of feasts or solemnities celebrated on those days, including Trinity Sunday and the Feast of Christ the King.
The liturgical color normally assigned to Ordinary Time is green.Passion Sunday
In the liturgical year of some Christian denominations, Passion Sunday is the fifth Sunday of Lent, marking the beginning of the two-week period called Passiontide. In 1969, the Roman Catholic Church removed Passiontide from the liturgical year of the Novus Ordo form of the Mass, but the day remains observed on the fifth Sunday in the Extraordinary Form mass, as well as by the Anglican Communion and by Lutherans.Passiontide
Passiontide (in the Christian liturgical year) is a name for the last two weeks of Lent, beginning on the Fifth Sunday of Lent, long celebrated as Passion Sunday, and ending on Holy Saturday.Pericope
A pericope (; Greek περικοπή, "a cutting-out") in rhetoric is a set of verses that forms one coherent unit or thought, suitable for public reading from a text, now usually of sacred scripture. Its importance is mainly felt in, but not limited to, narrative portions of Sacred Scripture (as well as poetic sections).
Manuscripts—often illuminated—called pericopes, are normally evangeliaries, that is, abbreviated Gospel Books only containing the sections of the Gospels required for the Masses of the liturgical year. Notable examples, both Ottonian, are the Pericopes of Henry II and the Salzburg Pericopes.
Lectionaries are normally made up of pericopes containing the Epistle and Gospel readings for the liturgical year. A pericope consisting of passages from different parts of a single book, or from different books of the Bible, and linked together into a single reading is called a concatenation or composite reading.Septuagesima
Septuagesima (; in full, Septuagesima Sunday) is the name for the ninth Sunday before Easter, the third before Ash Wednesday. The term is sometimes applied to the seventy days starting on Septuagesima Sunday and ending on the Saturday after Easter. Alternatively, the term is sometimes applied also to the period commonly called Shrovetide or Gesimatide (the Pre-Lenten Season) that begins on this day and ends on Shrove Tuesday, the day before Ash Wednesday, when Lent begins.
The other two Sundays in this period of the liturgical year are called Sexagesima and Quinquagesima, the latter sometimes also called Shrove Sunday. The earliest date on which Septuagesima Sunday can occur is January 18 (Easter falling on March 22 in a non-leap year) and the latest is February 22 (Easter falling on April 25 in a leap year).Siehe, ich will viel Fischer aussenden, BWV 88
Johann Sebastian Bach composed the church cantata Siehe, ich will viel Fischer aussenden (Behold, I will send out many fishers), BWV 88 in Leipzig for the fifth Sunday after Trinity within the liturgical year and first performed it on 21 July 1726.
Bach composed the cantata after several complete cantata cycles written in Leipzig for the occasions of the liturgical year. The cantata text resembles works which his second cousin Johann Ludwig Bach set to music. Based on the prescribed gospel reading of the great catch of fish, an unknown librettist based his poetry on quotations from the Old Testament in the opening movement and the New Testament as the central movement, and closed it by the final stanza of Georg Neumark's hymn "Wer nur den lieben Gott läßt walten". The cantata is structured in seven movements in two parts (three and four movements), to be performed before and after the sermon. It is scored for an intimate ensemble of four vocal soloists, a choir only in the chorale, two horns, two oboes d'amore, taille, strings and continuo. The central movement is composed as a biblical scene, with the Evangelist introducing Jesus sending Peter, a fisherman, to "fish" men.Year of the Eucharist
The Year of the Eucharist is the name of the liturgical year from October 2004 to October 2005, as celebrated by Catholics worldwide. On June 10, 2004, Pope John Paul II announced the dedication of an entire year to the Blessed Sacrament and invited the entire Church to reflect upon the Eucharist.
Liturgical year of the Catholic Church
|Ordinary Time I|
|Ordinary Time II|
|In wide use|