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The Christian calendar incorporates feasts and holy days, which although not
necessarily linked to the life of Christ (though many are), are significant to
Christian history. The Christian calendar contains a twofold story: the story
of Jesus Christ (e.g., Christian holy days and celebrations commemorated each
year) and the story of God’s people (primarily comprised of ordinary time). The
story of Jesus receives the most attention, as it should, but recalling God’s
work among his people is also favorable and right. The Christian calendar then
is an intentional contrivance with the aim and purpose of worship.
In the story of Christ,
two primary divisions exist in the Christian calendar: 1) the Cycle of Light
and 2) the Cycle of Life. Other times of the year regarding the story of God’s
people subsist in what is called ordinary time. The following chart emphasizes
both the Cycle of Light and the Cycle of Life within the context of the Christian
calendar.
The text of this chapter will unveil how the Christian calendar’s specific
feasts and holy days might be employed for the benefit of God’s people and the
worship of triune God. Often related to the events that occurred in the life of
Jesus, the church is right to remember, observe, and realize all elements of
Christ’s life as God became human and dwelt among people in his resolve to save
his people from their sin by his atoning sacrifice. While not prescribed as the
only method for Christian worship, this text advocates for the Christian
calendar’s usage and employment so that the church accurately and gainfully
receives the benefit of realization and experience through the feasts and holy
days of the Christian calendar.
The Cycle of Light
The Cycle of Light incorporates facets of Christ’s life surrounding his
birth, early years, and formative years as a human. Light offers illumination.
In the case of the Christian calendar, light is meant to symbolize the light of
the world (John 8:12)—incarnate God who has been revealed to humankind. Through
Jesus, not only is the Son revealed but also the Father (John 14:9). During the
Cycle of Light, the church is afforded the occasion of celebrating and
commemorating unique events in the life of Christ as well as living in such
realities both as individuals and as a unified body. Through the various feasts
and holy days within the Cycle of Light, a spiritual reality is set forth in
which God’s people honor and remember the astounding fact that God became human
and perpetually exists as a human on behalf of his people.
The Cycle of Light begins with Advent (i.e., Advent begins the Christian
year). Nonetheless, a crucial event subsists prior to Advent—namely
Annunciation. The Feast of the Annunciation, celebrated annually on March
25, commemorates the Archangel Gabriel’s announcement to the Virgin Mary that
she would conceive and bear Jesus Christ. Falling exactly nine months before
Christmas, this significant Christian, Catholic, and Orthodox feast celebrates
the Incarnation of Jesus.
The day and season that officially begins (not ends) the Christian year is
Advent. Advent, derived from the Latin adventus (coming or
arrival), is a four-week liturgical season of prayer, fasting, and
preparation in many Christian denominations. It begins on the Sunday nearest
St. Andrew's Day (November 30), focusing on anticipating the birth of Jesus at
Christmas and his Second Coming.[2]
As a matter of history, it was declared at the Council of Saragossa (380 AD) that “from December 17 until the day
of Epiphany, which is January 6, it is not permitted to be absent from church.”[3] In
490 AD, Bishop Perpetuus of Tours is known to have ordered a time of fasting
from November 1 until Christmas 3 times per week. Behind this order was an old
custom: the entire period between November 11 to January 6 used to be a period
of fasting and penitence. When it is remembered no fasting on Saturdays or
Sundays, the result is forty days—the season of Advent. Such was related to
preparations made for Baptisms on Epiphany (the second most important date for Baptisms
after Easter), especially in the East. Two motifs that hold the Advent Sundays
in tension are: 1) “the kingdom reign of God is coming so prepare” and 2) “the
Messiah will be/was born in Bethlehem…rejoice!” Such a resonant claim is why
the gospel readings of Advent begin with a mature Jesus teaching about the
reign of God and close with an unborn Jesus, still in Mary’s womb.[4]
While Advent is often synonymized with Christmas, the two are vastly
disparate and should be treated as such, for without longing and expectation
the realization of the coming of Messiah might not be fully experienced.
Christmastide is the season to immediately follow Advent.[5] Christmastide
is the season Christians historically celebrate the birth of Jesus Christ—God
incarnate who lived a life as a human to be the propitiation for the sin of his
people. Christmade begins with Christmas Day, December 25, and concludes
January 5, the day before Epiphany. On a twofold basis, Christians celebrate
Christmas as an entire season rather than a mere single day: 1) Jesus came as
the long-awaited Messiah, and lengthy expectation warrants an entire season
rather than a day and 2) Jesus came not only for Israel’s hope but for the hope
of the world, which beckons and lengthy memorial and celebration. The
Athanasian Creed denotes:
But it is necessary for eternal salvation that one also believe in the
incarnation of our Lord Jesus Christ faithfully. Now this is the true faith:
that we believe and confess that our Lord Jesus Christ, God’s Son, is both God
and human, equally: he is God from the essence of the Father, begotten before
time; and he is human from the essence of his mother, born in time; completely
God, completely human, with a rational soul and human flesh; equal to the
Father as regards divinity, less than the Father as regards humanity. Although
he is God and human, yet Christ is not two, but one. He is one, however, not by
his divinity being turned into flesh, but by God’s taking humanity to himself.
He is one, certainly not by the blending of his essence, but by the unity of
his person. For just as one human is both rational soul and flesh, so too the
one Christ is both God and human. He suffered for our salvation; he descended
to hell; he arose from the dead; he ascended to heaven; he is seated at the
Father’s right hand; from there he will come to judge the living and the dead.
At his coming all people will arise bodily and give an accounting of their own
deeds.[6]
Such a realization of matchless hope should not be
confined to a single day so Christmastide is recognized as a twelve-day season
beginning with December 25.[7]
Continuing in the Christian timetable, a perhaps lesser-known feast is the
Feast of the Circumcision (of our Lord). Such a feast surely recognizes the
humanity of God the Son, as consistent with orthodox Jewish culture, Jesus
would have been circumcised on his eighth day of life. It was both ceremonial
and religious. The Feast of the Circumcision, celebrated on January 1 (the
eighth day of Christmas), commemorates Jesus’ submission to Jewish law,
his formal naming, and the first shedding of his blood. It signifies his
humanity, his fulfillment of the Old Covenant, and serves as a foreshadowing of
his Passion. Perhaps, the most significant element in reasons for commemorating
the Circumcision of the Lord is that of his humanity, for the miracle of God’s
incarnation is something that should not be missed, neglected, or understated.
The Feast of the Circumcision is a vital aspect of Jesus’ life that is right to
remember and even celebrate, for God became flesh and dwelt among humankind
(John 1:14) for the salvation of his people.
In continuation of the Cycle of Light, Epiphany is a magnificent feast
acclaimed in the Christian faith. Celebrated January 6, Epiphany is a major
Christian feast day marking the manifestation of Jesus Christ to the world,
primarily honoring the Magi’s visit (Three Kings Day) in the West and Christ’s Baptism
in the East. It concludes the twelve days of Christmas, symbolizing light,
revelation, and the arrival of salvation to all people. The name originates
from the Greek ἐπιφάνεια (epiphaneia) meaning manifestation or
appearance. It signifies God revealing himself to humanity through Jesus.
Moreover, the commemoration of the Magi is significant to Epiphany, as it
recognizes Christ’s position as King and Savior. In Eastern Orthodox
traditions, Epiphany is also known as Theophany because it celebrates the Baptism
of Jesus in the Jordan River and the revelation of the Holy Trinity. Thus,
Epiphany holds multifaceted purposes—all of which are significant to the
Christian faith.
Following Epiphany, the Feast of the Lord’s Presentation, February 2, commemorates
Jesus being presented in the Temple by Mary and Joseph to fulfill Jewish law.
Also known as Candlemas and the Purification of the Virgin, this feast honors
Jesus as the Light of the World and marks the meeting with Simeon and Anna. The
biblical event is detailed in Luke 2:22-39, and it is significant because it highlights
obedience to the Law of Moses and serves as a revelation of Jesus as the
Messiah, with Simeon calling him a “light for revelation to the Gentiles” (Luke
2:32). Known as Candlemas in the West, the day often involves the blessing of
candles, symbolizing Christ as the Light of the World. Perhaps another feast
often neglected in Evangelical and free traditions, the Feast of the
Presentation reminds believers that Jesus Christ lived a human (and Jewish)
life on earth in every way. Further, commemoration of such feasts allows God’s
people to truly live in the reality of Christ’s life.
Another feast perhaps unknown (or neglected) by Evangelical and free
traditions is the Feast of the Annunciation. The Feast of the Annunciation,
celebrated on March 25, honors the Archangel Gabriel’s announcement to the
Virgin Mary that she would conceive Jesus. It marks the Incarnation of Christ
and is a major solemnity in Catholic and Orthodox traditions, symbolizing the
beginning of salvation.[8]
Yet another significant Christian feast day is that of the Transfiguration.
Transfiguration Sunday, observed as the final Sunday of Epiphany before
Ash Wednesday, commemorates Jesus’ radiant transformation on a mountain, where
he appeared in divine glory alongside Moses and Elijah. This pivotal event,
which solidified Jesus’ divinity to Peter, James, and John, serves as a bridge
from the Epiphany season into the introspection of Lent, which will be
discussed in the next section.
The Cycle of Light subsists as a crucial part within the life of Christ and
the life of his bride, the church. Considering the formative years of Jesus
reminds the church that God became human and lived among people to ultimately
be the propitiating sacrifice for the sin of the world. The feasts referenced
here are not for the purpose of tradition and routine but rather to remember
and experience the reality of Jesus’ life. Therefore, celebrating the feasts
within the Cycle of Light affords God’s people the opportunity to experience
their realities as they relate to God the Son.
The Cycle of Life
The Cycle of Life includes elements surrounding the earthly ministry and
sacrificial acts of Jesus Christ. During the Cycle of Life, Jesus’ purpose for
becoming human is underscored. Christ did not live as a human to merely be a
good person but rather to offer himself as the atoning sacrifice for the sin of
his chosen people. Within the gospel accounts, most material centers around
Jesus’ earthly ministry and especially that within Holy (or Passion) Week,
which emphasizes the vitality of Jesus’ work in the world during his ministry.
Recognizing the Cycle of Life, thus, offers unique occasions to consider,
reflect, and worship God for what he accomplished (and is still accomplishing)
due to his earthly ministry and atoning sacrifice.
The first significant feast and season in the Cycle of Life begins with the
season of Lent—Ash Wednesday is the first day of such a season, which marks the
official start of Lent, a forty-day (not including Sundays) season of
prayer, fasting, and repentance in preparation for Easter. Perhaps, the most
notable sign of Ash Wednesday is the visible sign of a cross on the foreheads
of parishioners. The ashes symbolize themes of sacrifice and repentance, as the
ashes applied to one’s forehead serve as a memento mori, reminding
believers of their mortality and the need for reconciliation with God. This is
often accompanied by the words, “Remember that you are dust, and to dust you
shall return,” or “Repent, and believe in the Gospel.”[9]
The season of Lent reminds God’s people of sacrifice and repentance in a
tangible and palpable manner. Often, believers choose something of personal
sacrifice throughout the forty-day season (e.g., meat, luxuries, or something
important to them). While many Evangelical and free traditions do not observe
the season of Lent, an opportunity is missed to reflect on the Christian
calling to sacrifice and live selfless lives as did Jesus Christ during his
earthly ministry.
Lent leads to the Easter (or Resurrection) season.[10] Many
would consider the Resurrection to be the pinnacle of the Christian faith and
that upon which Christianity hinges.[11]
Preceding Resurrection Sunday[12] is
Holy Week or Passion Week, often described as such because of the replete acts
Jesus performed in his ministry.
Holy Week begins with Palm Sunday—the Christian holiday marking Jesus’
triumphal, humble entry into Jerusalem on a donkey. Celebrated the Sunday
before Easter, it features the blessing of palms, processions, and readings of
the Passion. Palm branches symbolize the victory and honor given to Jesus by
the crowds, who shouted, “Hosanna!”
The gospel accounts offer a unique perspective by writers who held firsthand knowledge and experience of Jesus’ ministry. The events that occurred during Holy Week changed the world and peaked with the Resurrection of Christ. John’s Gospel even attests, “Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written” (John 21:25). Some of the primary events that occurred during Holy Week are presented in the following chart.
Figure 5.2 timeline of Holy Week
The accounts in the Gospel books make clear that
Jesus’ ministry revolved around what he would do on the cross and during Holy
Week, which is why the Christian calendar consecrates and prioritizes such a
week.
The Sacred Triduum (or Paschal Triduum) is the three-day liturgical marathon that serves as the pinnacle of the Christian
liturgical year. Spanning from the evening of Holy (Maundy) Thursday to the evening of Easter Sunday, it commemorates the passion, death, and resurrection
of Jesus Christ. These days are considered one continuous celebration of the
Paschal Mystery. Significant events during the Triduum are the following.
·
Holy
Thursday (Mass of the Lord's Supper): Commemorates the Last Supper, the institution of the Eucharist, and
the washing of feet.
·
Good
Friday (Liturgy of the Lord’s Passion): Focuses on the Passion, Crucifixion, and death of Jesus, featuring
the veneration of the Cross.
·
Easter
Vigil/Sunday (Resurrection): Begins
on Holy Saturday night with the lighting of the Paschal candle, celebrating the
resurrection of Jesus.
As a
sacred weekend, key aspects are as follows.
·
One continuous
act: Although spanning three
days, it is structurally one unified celebration of Christ’s passing from death
to life.
·
Liturgical
services: The liturgies are
distinct and solemn, starting on Holy Thursday evening, continuing through Good
Friday, and culminating in the Easter Vigil.
·
Silence
and veneration: Good Friday
is marked by fasting and a quiet atmosphere, often ending without a final
blessing until the conclusion of the entire Triduum.
·
Symbolism: The Triduum involves rich symbols like the
washing of feet, the cross, fire, water, and the Paschal candle.
The Sacred Triduum subsists as the apex of Christian Holy Week with its
summit occurring on Resurrection Sunday. Christianity cruxes around the
Resurrection of God the Son, for without such a miracle, humanity would be
hopeless and utterly lost for eternity. Golbal celebrations of Christ’s Resurrection
are plentiful and far-reaching even in the most remote parts of the world, for
Jesus’ resurrection changed the trajectory of humanity’s lost state and gave
hope to a hopeless world. Nonetheless, without recognition of Holy Week’s
events, the true zenith of Easter is difficult to realize.
Easter, like Christmas, should be acknowledges as an entire season rather
than a mere day, for much happened in the life of Christ even after his
resurrection. Perhaps, most notable among Christ’s post-resurrection work is
his ascension. The Ascension points to the miraculous reality of Christ’s dual
nature as both human and God. Occurring forty days after Resurrection Sunday,
the Ascension (often observed on the closest Sunday) offers hope for God’s
people, as Christians do not serve a Lord without understanding but rather the
only living God who not only lived as a man but did so perfectly (Heb 4:15). Thus,
when God’s people pray, such petitions are met with understanding and mediated
with love. A local church that neglects the reality of the Ascension is a
church that misses a key element of biblical Christianity.
Ten days after Ascension Day is Pentecost, which officially ends the Easter
season. Pentecost (from the root five) is a major Christian feast commemorating
the descent of the Holy Spirit upon the Apostles and followers of Jesus, fifty
days after Easter. Known as the birthday of the church, it signifies the start
of the church’s mission and the empowering of believers, often celebrated by
wearing red to symbolize the tongues of fire.[14]
A heavy focus on the Holy Spirit is usually employed on Pentecost Sunday. As
such, believers should be careful to faithfully acknowledge the work of all
three members of the Godhead during worship gatherings. Pentecost Sunday
affords the chance for Christians to worship who is often considered the
forgotten God. It is not random then that Trinity Sunday is observed the
immediate Sunday following Pentecost. Trinity Sunday is a principal
feast in the Christian calendar that celebrates the doctrine of the Holy Trinity: the belief in one God in
three distinct persons—the Father, the Son, and the Holy Spirit. It is unique
as the only major Christian festival that honors a specific theological
doctrine rather than a historical event.
The Cycle of Life is referred to as such because of the life-giving acts of
Jesus Christ during his earthly ministry, his effective and sealing work on the
cross, and his resurrection—hence the name of Good Friday despite the cross
traditionally being a symbol of torture prior to Christ’s atoning sacrifice.
While observance of both cycles’ feasts and holy days is not prescribed in
Scripture, the reality of spiritual experience and formation might certainly be
missed by neglecting them. Since Christ is the model for believers, his life
should not only be acknowledged but imitated. The Christian calendar’s Cycle of
Light and Cycle of Life bid an intentional way to live within the spiritual
reality of Jesus’ life by not only remembering but experiencing what he has
done in tangible and self-evident manners. It is, thus, surely advantageous for
Christians for employ the Christian calendar in both their individual and
corporate lives.
Connection with the Saints
A difficult topic to grasp in liturgical studies is often the role of the
saints—specifically those of the past. The church’s connection with the saints
of God[15] is
real consummate. The biblical references to the saints’ prayers offer some
insight into how diverse and transcendent the family of God is. Even the author
of Hebrews alludes to the cloud of witnesses observing the lives of brothers
and sisters as if to encourage and cheer for them (Heb 12:1).
The most notable reference to the saints’ present work, however, is found
in Revelation. John writes, “And when he had taken the scroll, the four living
creatures and the twenty-four elders fell down before the Lamb, each
holding a harp, and golden bowls full of incense, which are the
prayers of the saints” (Rev 5:8). Additionally, it is written:
And another angel came and stood at the altar with a golden censer,
and he was given much incense to offer with the prayers of all the saints
on the golden altar before the throne, and the smoke of the incense,
with the prayers of the saints, rose before God from the hand of the angel (Rev
8:3-4).[16]
Regardless of intercessory theology (e.g., the
meaning of the saints’ intercession), what is apparent is the deep connection
the global church holds with all saints throughout and world and throughout
history.[17]
The Christian calendar allows the church to realize her connection with the
saints of all time by recognizing and remembering not only their existence but
their position as beloved children of God (within the same family of which the
church is a part), their role in historical Christian work (of which the church
is also a part), and their unity within the same corporeal body. God’s people
are a part of one unified body, which a recognition of the saints realizes.
The saints of the past hold a distinctive position as beloved children of
God in the same manner God’s people in the church today do. Certainly, a
mystery, Christians today are equally a part of the same body as the Apostles
and great Old Covenant patriarchs. God’s family transcends all external
boundaries (e.g., time, race, and age). In recognizing the saints of the past,
the Christian calendar grants believers the prospect realizing such a valuable
truth.
Moreover, the Christian calendar acknowledges the irreplaceable role past
saints hold in the body of Christ. Within the same transcendent body, God’s
people have a mystical and corporeal position. Although saints of past have
left this worldly ordeal, they still hold an ostentatious role within the
church. Celebrating and acknowledging the saints with such roles allows the
church to fully experience her connection with those saints of the past.
Furthermore, a great mystery is the modern church’s unity with past
believers as a part of the same body. The church is literally the body of
Christ (1 Cor 12:12-27, Rom 12:4-5, Eph 4:16). No figure of speech, God’s
people today are correspondingly as much a part of God’s family as the great
saints of the past. Such a connection is surely a mystery but a glorious truth
the people of God must exhibit. The Christian calendar, therefore, provides
ample opportunity for the bride of Christ to fully experience and realize the
connection she has with the church of the past.
As a matter of feast days, several exist to honor the memory of past
believers and especially those who accomplished much for the glory of Christ.
In fact, there are perhaps too many feast days in the memory of past believers
that it is futile to list every single one here. Suffice to suggest that
honoring their memory is a way to manifest deep connection to those saints
within the church.
More in Catholic traditions than Protestant, inarguably, the most
recognizable feast days concerning the saints are All Saints Day (November 1)
and All Souls Day (November 2). To sum the highlights of both days, All Saints
Day is a solemn holy day celebrating all who have reached heaven, including
canonized saints and uncanonized, unknown saints. Traditions include attending worship
gatherings and remembering models of holiness. All Saints Day highlights the church
triumphant (i.e., those already in heaven).
Also (more in Catholic traditions than Protestant), All Souls Day is a day
of prayer and intercession for the faithful departed—specifically, friends,
family, and loved ones who have died but are awaiting purification in purgatory
before entering heaven. Traditions include visiting cemeteries to clean,
decorate graves with flowers, and light candles. Special worship gatherings are
held, and it is common to have a book of remembrance in churches.[18]
Cultural differences encompass the following: All Saints celebrates the
holy in heaven while (at least in Catholic traditions) All Souls prays for the
departed seeking heaven. In many Hispanic cultures, these days are combined
with indigenous traditions as Día de los Muertos (Nov 1–2),
focusing on celebrating and remembering deceased loved ones.[19]
Since this text approaches feasts and holy days from a broadly Evangelical
and unapologetically ecumenical perspective, although Catholic theology has
often been found in error, the church’s connection to the past saints of God
should not be abandoned nor neglected. Even if free traditions do not heavily
observe the great feasts of saints past, it is right and good to realize the
mystical connection God’s people hold with one another. Feast days of the
saints might certainly not be perceived as crucial as other holy days in the
Christian calendar, but a realization of mystical connection is vital, for how
one views the body of Christ impacts how that person lives.
Other Significant Celebrations
Protestant churches often observe special days outside the traditional,
high-church liturgical calendar (Advent, Christmas, Lent, Easter, etc.),
focusing on Reformation history, civic duty, and specific theological themes.
Key examples include Reformation Sunday, World Communion Sunday, Sanctity of Human Life Sunday, Thanksgiving, and even various civic and patriotic holidays.[20]
One of the most vital days celebrated in Protestant churches is Reformation
Day (October 31). This is day remembered for Martin Luther (1483-1546 AD)
nailing his ninety-five theses (or complaints) to the church door in Wittenburg
in 1517. Such an action ignited a movement across Europe that spread like
wildfire; thus, the Protestant Reformation was born. While Luther did not
intend to begin a revolt, his actions resulted in his excommunication from the
Catholic Church but saw a fruitful movement from which nearly all Evangelical
denominations have come. In Evangelical churches, Reformation Day is often
recognized the closest Sunday to October 31 and celebrated for the gospel’s
continuation in an age when the Catholic Church seemingly attempted to stifle
its progress.
World Communion Sunday (WCS), celebrated annually on the first Sunday
of October, is a global Christian ecumenical event promoting unity, peace, and
interdenominational fellowship. Initiated in 1933 by the Presbyterian Church, it emphasizes Christ as head of the Church,
featuring shared Communion and diverse breads. While perhaps not as ubiquitous
among Evangelical traditions as Reformation Day, WCS signifies that the Lord’s Table
transcends denominational lines, celebrating the oneness of the family of God,
and commemorates Jesus’ sacrifice. Services often include bread from various
cultures to represent the global church, symbolizing unity in diversity.[21]
Sanctity of Human Life Sunday (SOHLS) is an annual, primarily
American, observance held on the third Sunday of January to celebrate the
sanctity of life, commemorate victims of abortion, and advocate for protections
for the unborn. It often coincides with the anniversary of the 1973 Roe
v. Wade decision. Even since the Dobbs decision of 2022,
American churches often observe SOHLS as a still pressing issue in American
culture.
In American culture, Thanksgiving, originally a harvest festival, the
holiday is now a national day of gratitude observed with diverse traditions
across the country. While exclusively an American holiday, the original
intention behind its mandate from Abraham Lincoln in 1863[22] was
giving thanks to the Lord for all he has done, which certainly holds biblical
roots and applies to believers everywhere. The 1621 Harvest Festival, often
cited as the first Thanksgiving was a three-day meal shared by
the Wampanoag people and English settlers (Pilgrims) in Plymouth.
While George Washington issued the first national proclamation in
1789, it didn't become a consistent annual holiday until Abraham Lincoln’s
1863 proclamation during the Civil War. In 1941, President Franklin D.
Roosevelt signed a
resolution officially setting the holiday as the fourth Thursday in
November to stabilize the holiday shopping season.[23]
While the liturgical calendar is merely a tool designed to aid God’s people
in living in the reality of Jesus Christ and spiritual formation, the
recognition of other significant events throughout Christian history are
advantageous to observe. Even cultural observances rooted in godly and
Christ-honoring motivations might be considered as local church leaders plan
worship gatherings. As such, it must also be remembered that the purpose of the
church is worship—anything that does not contribute to such should be discarded
including patriotic celebrations that 1) do not primarily honor God and/or 2)
elevate one country above the global diversity that is the body of Christ.[24]
The Vitality of Christian Liturgy
[1] Robert E. Webber, Ancient-Future Time: Forming Spirituality through
the Christian Year (Grand Rapids, MI: Baker Publishing, 2004), 174.
[2] Note that Advent is more about the Second
Coming of Christ than the First Coming, as Christians hold a deep connection to
ancient Israel in that as Israel awaited the Messiah’s First Coming, Christians
too await his Second Coming with eagerness and zeal.
[3] Daniel
Sharp, “DWS.703.Master.Advent,” Lecture on Advent at the Robert E. Webber
Institute for Worship Studies, Jacksonville, FL, January, 2016.
[4] Sharp, “DWS.703.Master.Advent.”
[5] Many believing Christians unfortunately fail
to realize Christmas as a full season.
[6] Jack
Van Marion, “Season of Christmas,” Lecture on Christmas at the Robert E. Webber
Institute for Worship Studies, Jacksonville, FL, January, 2016.
[7] A multiplicity of theories subsist regarding
why the church celebrates Christmas beginning December 25 (and they are all
only theories). For example, an ancient belief was that prophets died around
the time of their conception; therefore, if such a belief held any merit, since
Jesus was crucified during the time of Passover (approximately March 25), the
logical nine-month period of Mary’s pregnancy would end approximately December
25. Although ideas like this seem promising, they are truly theories, which
cannot be validated.
[8] The announcement to Mary is often linked to
Christmastide because of its connection to the birth of Messiah, although the
day is closer in time to Resurrection.
[9] Often, the ashes come from the palm branches
utilized the previous year on Palm Sunday.
[10] Thought to have originated from pagan
celebrations and ideas, it is likely that the title of “Easter” developed from
Eostre (or Ostara), the Anglo-Saxon goddess of spring and fertility celebrated
in April. Common thought suggests that as Christianity spread, the church’s
celebration of Jesus’ resurrection coincided with these and other pagan
springtime festivals, merging the name of the goddess with the Christian
holiday. Nonetheless, other theories suggest the name derives from in
albis, a Latin phrase referring to “white week” (dawn) that became eostarum in
Old High German. Because of the close proximity in timing to the pagan
celebrations, the holiday absorbed pagan symbols of new life, such as the egg
and the hare (rabbit), which represent fertility and the awakening of nature.
[11] Great care must be taken not to elevate any
liturgical feast as more or less important (e.g., believing in the Immaculate
Conception is equally as important as believing in the Resurrection of Christ).
[12] That is the first Sunday after the first
full moon after the spring equinox, which coincides with the Jewish Passover.
[13] “The
Events of Easter – Part 1.” Understanding Faith. April 12, 2019.
https://understandingfaith.edu.au/the-events-of-easter-part-one/.
[14] Liturgical feasts and seasons are often
represented by specific colors employed during worship gatherings and dependent
upon the tradition in which worshippers gather (e.g., Catholic, Anglican,
etc.).
[15] Here, the term, saints, is understood to be
all of God’s redeemed people throughout history rather than the Catholic
understanding of one who has been canonized and designated as such. Generally,
Protestant churches exclude feasts dedicated to specific saints, as biblical
teaching does not suggest divine favor toward any one individual but rather a
mystical body into which all of God’s people hold a unique role. Thus, all
Christians should be considered saints. Nevertheless, it is beneficial to
comprehend and acknowledge the church’s connection with all saints of the past,
present, and future, which is why this text considers the concept to be good
(i.e., whether local churches observe the feasts of saints or not, it is good
to adhere to the notion of mystical connection between the saints).
[16] The underlining question in both instances
is, “What is meant by the prayers of the saints?”
[17] While this text does not hold the
intercession of the saints in its scope, sufficient is the concept of church’s
connection with all saints throughout history.
[18] In Catholic traditions, All Souls Day focuses on
the church suffering (i.e., those believed to be in purgatory) rather than the
church triumphant.
Be mindful of the fact
that this text is not advocating for such feasts but is rather emphasizing the
connection the modern church has with the saints of the past.
[19] While All Saints is widely observed across denominations,
All Souls is primarily a Catholic, Anglican, and Orthodox tradition (so there
are surely Protestant roots).
[20] Whether for good or bad, church leaders
often find themselves in a seasonal dilemma between the church calendar, the
public school calendar(s), the seasonal calendar, the patriotic calendar, and
the political or cultural calendar. While it is not negative to observe such
celebrations, Christian worship is designed for God’s glory alone; thus, local
church leaders should be careful not to emphasize cultural observations above
the worship of the living God.
[21] While popular in many Protestant
denominations, it is also a special Sunday for the United Methodist Church,
which often uses the day to raise funds for scholarships.
[22] The decision was to aid in uniting the
country during the Civil War.
[23] “Congress
Establishes Thanksgiving,” The Center for Legislative Archives, last reviewed
December 27, 2023,
https://www.archives.gov/legislative/features/thanksgiving#:~:text=For%20two%20years%20two%20days,the%20Federal%20Thanksgiving%20Day%20holiday.&text=H.J.,House%20of%20Representatives%2C%20RG%20233.&text=Senate%20Amendments%20to%20H.J.,visit%20The%20FDR%20Presidential%20Library.
[24]
As a matter of opinion, this text holds that symbols of nationalism do not
belong in spaces of corporate worship.
