The Church Calendar: Theology and Technology (original) (raw)
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The Christian Calendar, 2024
Discover in this unique calendar the principle Christian events suggested in the Bible, namely Passover and Pentecost. Included are also all the 7 Sabbaths of Sabbaths (Feasts or Holy Convocations), which have today rather a local (Israel) and former character. This calendar is the fruit of many preceding studies, only to mention the study on Noah's Flood which clearly confirmed a 360 day-year with 12 months of 30 days, to further mention the study on Christ's Passover Chronology which revealed Christ having died on day 6 of Passover and finally confirming the correct day of the First Fruits counting toward Pentecost, and of course the study 'Sabbaths' with the basic definition of a biblical week which begins on the day after the Weekly Sabbath, the biblical first day of the week (modern Sunday as officially followed by ~55% of the world's population). | Methodology & Overview of Works: www.fitforfaith.ca/overview | Sources are linked within the PDF document. All Rights Reserved.
From 'Time's Alteration' (UCL Press/Taylor & Francis), 1998
An outline of the western calendar, designed to explain how it began, why it appears so complicated, and why reform was so controversial. Includes an explanation of why Easter keeps moving around. Originally a chapter from my book 'Time's Alteration', this also formed the chapter on 'The Calendar' in the Scribner 'Dictionary of Early Modern Europe'.
THE LITURGICAL CALENDAR OF THE ORIENTAL ORTHODOX CHURCH
The Liturgical Calendar for the Year 2014-15, published by the Diocese of Ahmedabad, with Seven Seasons of Year begins from Koodhosh-Etho, instead of twelve months, with Lectionary and all other worshiping details Calendar details: Like the seven liturgical hours per day such as 6 pm: Evening, 9 pm: Compline (daily retirement for sleep), 12 am: Midnight, 6 am: Morning, 9 am: 3rd Hour/Before daily work begins, 12 pm: Noon and 3 pm: 9th Hour/end of daily work. However, for convenience of community worship, the 9th hour of the previous day along with evening and compline complied together as evening prayer and likewise the night, morning, 3rd hour and noon are compiled in the morning prayer; and seven days per week (Sunday to Saturday). The liturgical year is also divided into seven seasons or periods. Each period of an year, each day of a week and each hour of a day has some commonality in their theme! The seven seasons/periods mainly are: Season of Annunciation: It starts from Koodhosh-Etho to Eldho (the Feast of Nativity of our Lord)/Sunday/Evening: refers the time from the start of Creation till to the birth of our Lord; covers the entire Old Testament. Season of Epiphany: Eldho to the beginning of the Great-lent/ Monday/ Compline (before bed): refers the time from the birth of our Lord till to His Public Ministry; covers 30 years in the life of our Lord. Season of Great Lent: Great-lent/Tuesday/Night: the time of His Public Ministry; refers around the three and a half years that He ministered many those who believed in Him. Season of Resurrection: Feast of Resurrection to the Feast of Pentecost/ Wednesday/Morning: refers the time that our Loud being with us as Resurrected Being and Presence; covers the forty days till His ascension and the ten days that the Apostles and believers awaited for the Holy Spirit. Season of Pentecost: Pentecost to the Feast of Transfiguration (August 6)/ Thursday/7 am: refers the time of the growth of the Church through the propagation of the Gospel by the Apostles, Prophets, Martyrs and holy Fathers, Doctors and departed of the Church. Season of Transfiguration: From August 6 to the Feast of exaltation of the Holy Cross (September 14)/Friday/Noon: refers the assurance in Him and believe those who suffered for the Kingdom of God will be glorified. Season of Holy Cross: From September 14th to the next Koodhosh-Etho/ Saturday/3 pm: refers the Futuristic. It is arranged in such a way by the Fathers to lead us in a meaningful Christ centered spiritual life and for personal meditation that in every year we begin from the beginning of creation of the World to the birth of our Lord Jesus Christ, then we grow with Him, becoming disciples, follow Him in His Public Ministry like His suffering, death, resurrection, ascending into heaven, descending of the Holy Spirit, growth of the Church and finally looking forward the last judgment and second-coming. The same pattern and sequence can be seen both in meditation theme of each day in a week and also in each canonical hour of a day. While Sunday, being the first day according to the creation account of the Holy Scripture, represents the binging of Creation, when we reach Saturday being the seventh day, represents Sabbath, a day of rest and hence the Church remembers all the departed souls on Saturday! Likewise, while the evening time represents the start of Creation, the 9th hour, the last canonical hour of each day, represents the Resurrection of the dead in Christ. This spiritual rhythm and harmony is seen in every aspect of the liturgical life of the Church.
This is the work of a retired direct care worker from a hospital for children with behavioral problems (some units for those also with developmental disabilities where I usually worked). This is an inclusive calendar drawn from a variety of sources; with commemorations representing a wide range of personalities, male, female, lay, and clergy, through out history from the first century to our own, as well as some pre-Christian. I make an effort to be global as I put it together for individuals or groups or classes (history or ecumenical studies).
Studia Liturgica 40, 2010
The Societas Liturgica already devoted one Congress to the theme “Liturgical Time” at the 1981 meeting in Paris. Some of those papers have in the meantime become classics. Two years later (1983) saw the appearance of the first volume of the German Handbook of Liturgical Studies, Gottesdienst der Kirche, which stands, strictly speaking, as the last overall presentation of the Feiern im Rhythmus der Zeit (Celebrations in the Rhythm of Time) to come from the pen of a single author. While Hansjörg Auf der Maur in his work reduced the classical state of research down to a theological overview whose thoroughness, despite all its needs for amplification and correction, remains irreplaceable, the year 1986 saw the first edition of Thomas J. Talley’s monograph on The Origins of the Liturgical Year, a milestone of innovative research. He not only asked many new questions and opened up perspectives for the construction of far-reaching hypotheses, but also gave unexpected answers that have themselves been handed on as textbook knowledge. Accumulating research continues to make it clear where open desiderata lie. Thus, even after these epochal works, the theme, as a necessarily selective overview of a vast field of specialized works of the last generations will show, was anything but exhausted. All kinds of feasts have since been worked on monographically. To be mentioned in this connection are also unpublished theses from Roman institutions like the Pontificio Istituto Liturgico and the Pontificio Istituto Orientale, to say nothing of the documentation of congresses that have been held on the triduum sacrum or Holy Week. Of high relevance for the formative phase of the church year are dissertations on individual patristic authors or, where bodies of source material from related areas are preserved, dissertations on whole regions like Cappadocia, North Italy and, above all, Jerusalem. Larger contributions to lexicons, which at times achieve more than just a summary of previous research, make the results accessible. In some languages there have also been some overall presentations directed to a wider reading public. However, in contrast to this impressive progress in individual questions, we find that in the past few decades not much has been produced in the way of comprehensive syntheses. For example, the Italian-English Scientia Liturgica / Handbook of Liturgical Studies, although designed with an ecumenical breadth hitherto not yet achieved in comparable works, remains somewhat summary in details; and its bibliographies are at times quite meager. The best that we do have, the extensive collection of essays edited by Maxwell Johnson entitled Between Memory and Hope: Readings on the Liturgical Year, offers a somewhat comprehensive orientation to the state of recent research. What is there presented in at times masterful clarity need not be repeated here. In this situation, what I present here cannot, of course, offer anything like a full heortology, even in nuce. I will rather attempt, in a quite subjective selection, to characterize some significant tendencies in recent research, address epochal results, and list open desiderata. Part One will present the new evaluation of well-known and much-discussed sources on the origin of some feasts. Part Two will sketch out which hitherto neglected witnesses to the origin and development of the feasts deserve more attention in the future, and what the questions are that could come from doing so. Part Three takes as its starting point the patristic evidence on the fundamental-liturgical meta-level, and offers reflections on liturgical hermeneutics.
The Attitude of Uniate Bishops towards Calendar Reforms in the Latter Half of the 18th Century
Roczniki Humanistyczne
The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 59 (2011), issue 2. The provisions of the Union of Brest guaranteed the use of the Julian calendar in the Uniate Church. In the second half of the 18th century, as a result of the socio-political changes and the so-called reduction in holidays in the Latin Church the question of a reformed calendar was brought up among the hierarchs of the Uniate Church. Its elaboration and corresponding debates showed that the calendar was clearly considered to be an element of identification for all the faithful and an important factor creating a sense of separateness and identity in the multidenominational and multinational Polish Republic. The issue of reforming the calendar used by the Uniate Church was raised at the Great Sejm, but a new list of feasts was compiled by Uniate bishops during the congress of 17th September 1790 held in Warsaw. The hierarchy of the Uniate Church was also obliged to take a stance on t...