The Calendar of the Church Year is the liturgical calendar found in the 1979 Book of Common Prayer [1] and in Lesser Feasts and Fasts, [2] with additions made at recent General Conventions.
The veneration of saints in the Episcopal Church (United States) 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 prayer [3] [4] [5] and as such the Episcopal liturgical calendar accommodates feasts for saints. [6]
The Calendar of the Church Year, as found in the authorized editions of the Book of Common Prayer and Lesser Feasts and Fasts, is the official calendar of The Episcopal Church.
There is no single calendar for the various churches which are part of the Anglican Communion; each makes its own calendar suitable for its local situation. Calendars in different provinces of the Anglican Communion will focus on figures more important to their own provinces. As a result, The Calendar of the Church Year contains a number of figures important in the history of the church in the United States, as well as figures of regional or global significance.
Different provinces often borrow important figures from each other's calendars, as the international importance of those figures become more prominent in their own provinces. In this way the calendar of the Episcopal Church in the United States has importance beyond just the immediate purpose of supporting the liturgy of the American church.
Because of its relation to the Episcopal Church of the United States, the Episcopal Church in the Philippines follows The Calendar of the Church Year rather closely.
The Calendar of the Church Year is one of the key sources of the calendar for the international daily office Oremus. [7]
The Calendar of the Church Year is found in the 1928 Book of Common Prayer, [8] in which it was simply called "The Calendar", and in the 1979 Book of Common Prayer, in which it bears its present name of "The Calendar of the Church Year". [1] At present, the 1979 prayer book--and, by extension, its liturgical calendar--is the only one which is authorized for use. In some jurisdictions, the 1928 prayer book may be used with permission, along with the liturgical calendar of the 1979 prayer book.
Since 1964, the Episcopal Church has published additional books which expand the liturgical calendar. Most of these have borne the title Lesser Feasts and Fasts, although some have borne other titles. These books include:
The additions to the liturgical calendar, as published in these books, do not remain fixed from edition to edition. New observances are introduced for "trial use" in a newly published edition, then may be kept or removed in subsequent editions. Those which have remained in use for two consecutive editions, and which are to be kept thereafter, become permanent additions to the liturgical calendar, and are always included in subsequent editions.
The 2018 edition of the Lesser Feasts and Fasts was formally authorized for use at the 2022 General Convention. The 2006 edition of the Lesser Feasts and Fasts, which remains in popular use in traditional congregations, remains authorized for use as well. "The Calendar of the Church Year" as found in the authorized editions of the Book of Common Prayer and the Lesser Feasts and Fasts are the only authorized liturgical calendars for the Episcopal Church. [14]
When the Episcopal Church separated from the Church of England, it created a new version of the Book of Common Prayer. [15] It listed only 25 holy days assigned to a specific date, nearly all of them honoring New Testament persons or events. This was similar to the 16th century prayer books and in contrast to England's prayer book in use at the time of the American Revolution. That prayer book had 93 holy dates, including the feast of Charles I, martyr, and the feast of the Restoration of Charles II. It added a feast to honor Civil and Religious Liberty on July 4. [16]
The calendar changed little in the 1892 revision of the Book of Common Prayer. [17]
In the early 20th century, the Episcopal Church planned a revision to the book. The Commission of the Book of Common Prayer made official reports in 1916, [18] 1919, [19] and 1922 [20] recommending the addition of 45 to 54 holy days. None of those were accepted, and the 1928 prayer book included none of the recommendations. [21]
Starting in 1950, the Standing Liturgical Commission released sixteen Prayer Book Studies during the process of creating what eventually became the Book of Common Prayer (1979). [22] Two of those studies proposed new sanctoral calendars for the church.
Prayer Book Study IX was published in 1957. It proposed more than 80 new feasts to the calendar, including new major feasts for the Nativity of St. John the Baptist, Saint Mary Magdalene and Holy Cross Day.
Prayer Book Study XVI was published in 1964 as Lesser Feasts and Fasts. [23] It was the first publication to bear that name, and also marked the first time feasts were approved for "trial use." It included more than 25 feasts that were not part of the 1957 publication. A second edition of Lesser Feasts and Fasts was published in 1973, added more than a dozen additional feasts. It was also authorized for trial use.
The first Lesser Feasts and Fasts calendar given final approval was the 1980 edition. Its calendar was published in the Book of Common Prayer's list of optional observances. [23]
Lesser Feasts and Fasts was revised every three years when the General Convention met. Delegates to the convention submitted names to the calendar in the form of resolutions. The convention then voted to either reject a proposed feast, refer it to the Standing Commission on Liturgy to consider, add it to the calendar on a trial basis, or give it final approval. For example, the General Convention asked the committee to consider a feast for Hildegard of Bingen in 1991. [24] It approved her feast on a trial basis in 1994 [25] and gave it final approval in 1997. [26]
In 2003, the Standing Commission on Liturgy and Music began extensive work on calendar revision. It was charged with increasing the cultural diversity of the church's calendar. At the time, women made up about 7% of commemorations and most dates honored white male clergy. [27]
In 2009, the General Convention authorized a new calendar for trial use, called Holy Women, Holy Men. [28] The book had more than 100 additional commemorations to honor a variety of historical persons such as poet Christina Rossetti, astronomer Nicolaus Copernicus, and the Dorchester Chaplains. [29] It increased the percentage of women represented by only 9 percentage points and was less racially diverse than past calendars. [27]
Holy Women, Holy Men was approved with additions for three years of trial use again in 2012, [30] with additions. It was never given final approval. [31]
In 2015, the commission submitted a new volume, A Great Cloud of Witnesses. [32] It was envisioned as a replacement for Holy Women, Holy Men, and was introduced after study and collection opinion from Episcopalians online. [33] The text of A Great Cloud of Witnesses stated that it was not intended to be a calendar of saints, but "an extended family history." The 2015 General Convention voted to make it available, but did not authorize it for trial use. [34]
In 2018, the commission released a report saying the calendar had been thrown into a "situation of great confusion." [35] It proposed a new calendar that updated Lesser Feasts and Fasts 2006, the last publication that had met with final authorization. It increased the percentages of women and laypersons to roughly 50%. [27] The 2018 General Convention approved Lesser Feasts and Fasts for trial use. [36]
The 2022, General Convention gave final authorization to the more than 90 feasts days that had been added as part of the Lesser Feasts and Fasts 2018 trial use calendar. [37] This represented the largest number of additions to the calendar at a single general convention since 1979.
The general convention also authorized the trial deletion of William Porcher DuBose from the calendar [38] and authorized five feasts for trial use.
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: [39]
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. [40] [41]
The following observances occur on different dates depending on the date of Easter.
Thanksgiving Day is a feast on the fourth Thursday of November in the United States which may be celebrated on another day elsewhere. In addition, every Sunday in the year is observed as a "feast of our Lord".
The 2022 General Convention authorized five feasts for trial use.
It also authorized the trial deletion of William Porcher DuBose from the calendar. [38]
The liturgical year, also called the church year, Christian year or 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.
The calendar of saints is the 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".
In the practice of Christianity, canonical hours mark the divisions of the day in terms of fixed times of prayer at regular intervals. A book of hours, chiefly a breviary, normally contains a version of, or selection from, such prayers.
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 Church has, from the time of the Reformation, continued the remembrance of saints. The theological basis for this remembrance may be best illustrated in the words of the Epistle to the Hebrews 12:1. The Apology of the Augsburg Confession states that the remembrance of the saints has three parts.
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 of the Catholic Church, wherever this liturgical rite is in use. These celebrations are a fixed annual date, or occur on a particular day of the week. Examples are the Feast of the Baptism of the Lord in January and the Feast of Christ the King in November.
Saints in Christianity are a people recognized as having lived a holy life and as being an exemplar and model for other Christians. Beginning in the 10th century, the Catholic Church began to centralise and formalise the process of recognising saints through 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 Anglican Church of Melanesia (ACoM), also known as the Church of the Province of Melanesia and the Church of Melanesia (COM), is a church of the Anglican Communion and includes nine dioceses in Solomon Islands, Vanuatu and New Caledonia. The Archbishop of Melanesia is Leonard Dawea. He succeeds the retired archbishop George Takeli.
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.
Julia Chester Emery was the National Secretary of the Women's Auxiliary of the Board of Missions for forty years, from 1876 to 1916. The Episcopal Church calendar honors her with a feast on January 9.
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 Hong Kong Sheng Kung Hui, also known as the Hong Kong Anglican Church (Episcopal), an Anglican Church in Hong Kong and Macau, has its own calendar of saints.
November 15 - Eastern Orthodox liturgical calendar - November 17
James Solomon Russell, born enslaved, in Mecklenburg County, Virginia, shortly before the American Civil War, became an Episcopal priest and educator. Russell founded Saint Paul Normal and Industrial School, which later became Saint Paul's College, and declined two elections to become bishop to continue directing that (now-closed) historically black college.
In the Calendar of the Church in Wales, each holy and saint's day listed has been assigned a number which indicates its category. Commemorations not included in this Calendar may be observed with the approval of the bishop.
Adelaide Teague Case was an American educator who is recognized on the calendar of saints of the Episcopal Church.
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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