Литургический год: цикл христианских праздников и чтений

Annually recurring fixed sequence of Christian feast days
Dom Guéranger's series of books

The liturgical year, also called the church year, Christian year or kalendar, consists of the cycle of liturgical days and seasons that determines when feast days, including celebrations of saints, are to be observed, and which portions of scripture are to be read. Distinct liturgical colours may be used in connection with different seasons of the liturgical year. The dates of the festivals vary somewhat among the different churches, although 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, United, some Reformed, etc. This has led to a greater awareness of the traditional Christian year among Protestants, especially among mainline denominations.

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

The liturgical year in the Eastern Orthodox Church is characterized by alternating fasts and feasts, and is in many ways similar to the 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).

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.

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

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. Liturgical colour: violet or purple; blue in some traditions, such as Anglican/Episcopalian, Methodist, and Lutheran.

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 Catholic Church. Instead a Celebration of the Passion of the Lord is held in the afternoon or evening. It consists of three parts: a Liturgy of the Word that includes the reading of the account of the Passion by John the Evangelist and concludes with a solemn Universal Prayer. Other churches also have their Good Friday commemoration of the Passion. The colour of vestments varies: no colour, red, or black are used in different traditions. Coloured hangings may be removed. Lutheran churches often either remove colourful adornments and icons, or veil them with drab cloth. The service is usually plain with somber music, ending with the congregation leaving in silence. In the Catholic, some Lutheran, and High Anglican rites, a crucifix (not necessarily the one which stands on or near the altar on other days of the year) is ceremoniously unveiled. Other crucifixes are unveiled, without ceremony, after the service. Holy Saturday commemorates the day during which Christ lay in the tomb. In the Catholic Church, there is no Mass on this day; the Easter Vigil Mass, which, though celebrated properly at the following midnight, is often celebrated in the evening, is an Easter Mass. With no liturgical celebration, there is no question of a liturgical colour. The Easter Vigil is held in the night between Holy Saturday and Easter Sunday, to celebrate the resurrection of Jesus. See also Paschal candle. The liturgical colour is white, often together with gold. In the Roman Rite, during the "Gloria in Excelsis Deo" the organ and bells are used in the liturgy for the first time in two days, and the statues, which have been veiled during Passiontide (at least in the Roman Rite through the 1962 version), are unveiled. In Lutheran churches, colours and icons are re displayed as well.

Easter is the celebration of Jesus' Resurrection. The date of Easter varies from year to year, according to a lunar calendar dating system (see computus for details). In the Roman Rite, the Easter season extends from the Easter Vigil through Pentecost Sunday. In the pre 1970 form of the rite, this season includes also the Octave of Pentecost, so Eastertide lasts until None of the following Saturday. In the Roman Rite, the Easter octave allows no other feasts to be celebrated or commemorated during it; a solemnity, such as the Annunciation, falling within it is transferred to the following Monday. If Easter Sunday or Easter Monday falls on April 25, the Greater Litanies, which in the pre 1970 form of the Roman Rite are on that day, are transferred to the following Tuesday. By a decree of May 5, 2000, the Second Sunday of Easter (the Sunday after Easter Day itself), is known also in the Roman Rite as the Feast of the Divine Mercy. 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. Pentecost is the fiftieth and last day of the Easter season. It celebrates the sending of the Holy Spirit to the Apostles, which traditionally marks the birth of the Church, see also Apostolic Age. Liturgical colour: white, but red on the feast of Pentecost.

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.

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.