The veneration of saints in the Episcopal Church is a continuation of an ancient tradition from the early Church which honors important and influential people of the Christian faith. The usage of the term "saint" is similar to Roman Catholic and Orthodox traditions. Episcopalians believe in the communion of saints in prayerand as such the Episcopal liturgical calendar accommodates feasts for saints.
This is the Liturgical Calendar found in the Book of Common Prayer, Lesser Feasts and Fasts and additions made at recent General Conventions; the relevant official resources of the Episcopal Church.
The Episcopal Church publishes Lesser Feasts and Fasts, which contains feast days for the various men and women the Church wishes to honor. This book is updated every three years, when notable people can be added to the liturgical calendar by the General Convention. This list reflects changes made at the 2009, 2015, and 2018 General Conventions. It includes provisional changes made in the new official lists of commemorations, A Great Cloud of Witnesses.
There is no single calendar for the various churches making up the Anglican Communion; each makes its own calendar suitable for its local situation. As a result, the calendar here contains a number of figures important in the history of the church in the United States. Calendars in different provinces will focus on figures more important to those different countries. Different provinces often borrow important figures from each other's calendars as the international importance of different figures become more prominent. In this way the calendar of the Episcopal Church has importance beyond just the immediate purpose of supporting the liturgy of the American church. It is one of the key sources of the calendar for the international daily office Oremus.
Because of its relation to the Episcopal Church of the United States of America, the Episcopal Church in the Philippines follows this calendar rather closely.
The Episcopal Church's Book of Common Prayer identifies four categories of feasts: Principal Feasts, other Feasts of our Lord (including Sundays), other Major Feasts, and minor feasts. Two major fast days are also listed (Ash Wednesday and Good Friday). In addition to these categories, further distinctions are made between feasts, to determine the precedence of feasts used when more than one feast falls on the same day. In addition, Lesser Feasts and Fasts gives further rules for the relative ranking of feasts and fasts. These rules of precedence all establish a ranking, from most to least important, as follows:
Ash Wednesday and Good Friday are appointed as major fast days with special services. "Days of special observance" or lesser fast days include all the weekdays of Lent and every Friday in the year, with the exception that fasting is never observed during the Easter or Christmas seasons, or on Feasts of our Lord. The Episcopal Church does not prescribe the specific manner of observance of these days.
Other days for prayer and optional fasting include rogation days, traditionally observed on April 25 and the three weekdays before Ascension Day, as well as the sets of Ember days four times each year.
The Great Vigil of Easter, Pentecost, All Saints' Day, and The Baptism of our Lord, are appointed as baptismal feasts. It is preferred that baptism be reserved for those occasions.
Principal Feasts are in BOLD, ALL CAPS. Feasts of our Lord are in bold italics. Other Major Feasts and Fasts are in bold. Appropriate Collects and Prayers for use in celebrating the commemorations are in brackets.
These celebrations can occur on different dates depending on the date of Easter, which has no fixed date. In addition, every Sunday in the year is observed as a "feast of our Lord".
Oct. 31 - Eastern Orthodox liturgical calendar - Nov. 2
January 3 - Eastern Orthodox liturgical calendar - January 5
This article lists the feast days of the General Roman Calendar as they were at the end of 1954. It is essentially the same calendar established by Pope Pius X (1903–1914) following his liturgical reforms, but it also incorporates changes that were made by Pope Pius XI (1922–1939), such as the institution of the Feast of Christ the King, and the changes made by Pope Pius XII (1939–1958) prior to 1955, chief among them the imposition of the Feast of the Immaculate Heart of Mary upon the universal Church in 1944, the inscription of Pius X into the General Calendar following his 1954 canonization, and the institution of the Feast of the Queenship of Mary in October 1954.
The Church of England commemorates many of the same saints as those in the General Roman Calendar, mostly on the same days, but also commemorates various notable Christians who have not been canonised by Rome, with a particular though not exclusive emphasis on those of English origin. There are differences in the calendars of other churches of the Anglican Communion.
The Lutheran Calendar of Saints is a listing which specifies the primary annual festivals and events that are celebrated liturgically by some Lutheran Churches in the United States. The calendars of the Evangelical Lutheran Church in America (ELCA) and the Lutheran Church–Missouri Synod (LCMS) are from the 1978 Lutheran Book of Worship and the 1982 Lutheran Worship. Elements unique to the ELCA have been updated from the Lutheran Book of Worship to reflect changes resulting from the publication of Evangelical Lutheran Worship in 2006. The elements of the calendar unique to the LCMS have also been updated from Lutheran Worship and the Lutheran Book of Worship to reflect the 2006 publication of the Lutheran Service Book.
The General Roman Calendar is the liturgical calendar that indicates the dates of celebrations of saints and mysteries of the Lord in the Roman Rite, wherever this liturgical rite is in use. These celebrations are a fixed annual date; or occur on a particular day of the week ; or relate to the date of Easter. National and diocesan liturgical calendars, including that of the diocese of Rome itself as well as the calendars of religious institutes and even of continents, add other saints and mysteries or transfer the celebration of a particular saint or mystery from the date assigned in the General Calendar to another date.
The word saint derives from the Latin sanctus, meaning holy, and has long been used in Christianity to refer to a person who was recognized as having lived a holy life and as being an exemplar and model for other Christians. Beginning in the 10th century, the Church began to centralize and formalize the process of recognizing saints; the process whereby an individual was added to the canon (list) of recognized saints became known as canonisation.
Prior to the revision of the Anglican Church of Canada's (ACC) Book of Common Prayer (BCP) in 1962, the national church followed the liturgical calendar of the 1918 Canadian Book of Common Prayer. Throughout most of the twentieth century, the situation in Canada resembled that which pertained in much of the Anglican Communion: There was uncertainty as to whether post-Reformation figures could or should be commemorated. In the words of the calendar's introduction, "New names have been added from the ancient calendars, and also from the history of the Anglican Communion, without thereby enrolling or commending such persons as saints of the Church." The 1962 revision added twenty-six post-Reformation individuals, as well as commemorations of the first General Synod and of "The Founders, Benefactors, and Missionaries of the Church in Canada." Of the calendar days, twenty-eight were highlighted as "red-letter days" — that is, days of required observation.
The calendar of saints and commemorations in the Church of the Province of Melanesia is a continually developing list. Both old and new, universal and local saints and worthies are celebrated.
Lesser Festivals are a type of observance in the Anglican Communion, including the Church of England, considered to be less significant than a Principal Feast, Principal Holy Day, or Festival, but more significant than a Commemoration. Whereas Principal Feasts must be celebrated, it is not obligatory to observe Lesser Festivals. They are always attached to a calendar date, and are not observed if they fall on a Sunday, in Holy Week, or in Easter Week. In Common Worship each Lesser Festival is provided with a collect and an indication of liturgical colour.
In the Calendar of the Scottish Episcopal Church, each holy and saint’s day listed has been assigned a number which indicates its category. It is intended that feasts in categories 1 - 4 should be kept by the whole church. Days in categories 5 and 6 may be kept according to diocesan or local discretion. Commemorations not included in this Calendar may be observed with the approval of the bishop.
This is a calendar of saints list for the Armenian Apostolic Church.
The calendar of the Anglican Church of Australia follows Anglican tradition with the addition of significant people and events in the church in Australia.
The calendar of the Anglican Church of Southern Africa is published in An Anglican Prayer Book 1989.
This article lists the feast days of the General Roman Calendar as approved on 25 July 1960 by Pope John XXIII's motu proprioRubricarum instructum and promulgated by the Sacred Congregation of Rites the following day, 26 July 1960, by the decree Novum rubricarum. This 1960 calendar was incorporated into the 1962 edition of the Roman Missal, continued use of which Pope Benedict XVI authorized in the circumstances indicated in his 7 July 2007 motu proprio Summorum Pontificum.
The Tridentine Calendar is the calendar of saints to be honoured in the course of the liturgical year in the official liturgy of the Roman Rite as reformed by Pope Pius V, implementing a decision of the Council of Trent, which entrusted the task to the Pope.
November 15 - Eastern Orthodox liturgical calendar - November 17
December 20 - Eastern Orthodox liturgical calendar - December 22
December 29 - Eastern Orthodox liturgical calendar - December 31
The calendar of saints of the Episcopal Anglican Church of Brazil follows the tradition of The Episcopal Church (TEC), from whom it was a missionary district until 1965. TEC's calendar of saints, in turn, has its origins in the calendar of the Church of England and in the General Roman Calendar. As such, IEAB commemorates many of the figures present in the Roman Calendar, most of them on the same dates, but it also commemorates various notable Post-Reformation uncanonized Christians, especially those of Brazilian origin.
In 1556 Article XXII in part read ... 'The Romish doctrine concerning ... invocation of saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.' The term 'doctrina Romanensium' or Romish doctrine was substituted for the 'doctrina scholasticorum' of the doctrine of the school authors in 1563 to bring the condemnation up to date subsequent to the Council of Trent. As E. J. Bicknell writes, invocation may mean either of two things: the simple request to a saint for his prayers (intercession), 'ora pro nobis', or a request for some particular benefit. In medieval times the saints had come to be regarded as themselves the authors of blessings. Such a view was condemned but the former was affirmed.
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