Sacred Time & Sacred Life: A simple study of the Liturgical Calendar

7/30/2019 Sacred Time & Sacred Life: A simple study of the Liturgical Calendar

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Harrison W. Juliano

Senior Thesis

Sacred Time - The Liturgical Calendars Origins and Development:

A Study on the Liturgical Calendar of the Last Century and some

Ambiguities since Vatican II

Date Submitted: Monday December 10th

, 2012


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This final draft is dedicated to

St. Joseph, who always inspires me

to be a true lover of Jesus


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The Roman calendar is the system that the Roman Catholic Church uses as its guide for

the offering of Holy Mass. It tells the priest which mass is to be offered on a given day. Over the

last century the calendar has seen a number of revision it its contents and class system. This

essay seeks to examine the historical development of the Roman calendar up to and including the

reforms called for by the Second Vatican Ecumenical Council. After studying the reforms that

occurred following the Council, this essay will briefly discuss possible ambiguities in the

calendars structure. Lastly, this essay will present how the calendar is important to Catholic

worship and how it orients the prayer of the faithful.

Otherworl dly time

To understand the development of the calendar one first must examine how the Liturgical

Year of the Church began. The Liturgical Year, is the manifestation of Christ and His mysteries

in the Church and in the souls of the faithful.1

The Liturgical Year was always seen as renewing

the mysteries of Christ.2

How to orient the cycle of prayer became a question of how to present

Christ to the people.

The Liturgical Year began to develop from the time of the early Church. Its formation

was slow and organic. Usually a certain church would begin to celebrate a certain feast of Our

Lord, and that custom would spread to other churches. From looking at the Year one can see the

development of the liturgical cycles.3

This essay will examine the four main liturgical cycles

of Easter, Lent, Christmas, and Advent. These seasons compose the Temporalcycle of the

calendar. The second part is the Sanctoralcycle, which is composed of the cult of the saints who

1 William J. O'Shea, The Worship of the Church - A Companion to Liturgical Studies (Westminster,

Maryland: Newman Press, 1957), 230.2Ibid., 229.

3 Josef A. Jungmann S.J.,Public Worship A Survey, trans. Clifford Howell (Collegeville, Minnesota:

Liturgical Press, 1957), 178.


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make intercession to God on behalf of mankind.4

Their honoring will be briefly discussed, and

then a properly study of the origins of the calendar will be presented. Moreover, the center of the

Year is the Easter season. From it all other seasons began to blossom. Sunday became the day of

worship because it was associated early on with the Resurrection.5

To begin with the Resur rection

The origins of Christian worship on Sunday can be traced back to the first worshipers

during the time of the Apostles. The early converts to Christianity kept the Jewish Sabbath of

Saturday. The Saturday Sabbath was a day of rest for them, while Sunday was the day of the

Eucharist which celebrated Christs work of redemption.6

When the Romans leveled the Temple

in Jerusalem, around A.D. 70, the practice of Jewish observances ceased and Christians kept

Sunday as the day to commemorate the Resurrection and the sending of the Spirit.7

Since Sunday was chosen as the day of worship, some have suggested that it was a way

to integrate already existing pagan worship into Christianity. It seems more likely however was

that the motive was one of evangelization. With keeping of the pagan sun-day as Jungman points

out, was only possible because the Christians immediately thought of the symbolism Christ,

our Sun.8

One can see that by having Sunday as the day of worship it was a way to bring the

pagans out of false worship, and to worship the true God. It is important to understand that the

early Church saw Sunday as the Day of the Lord. The idea pagan influence is reduced to

4Dom Virgil George Michel, OSB , The Liturgy of the Church According to the Roman Rite (New York:

Macmillan Company, 1937), 97.5O'Shea, Studies, 232.

6 Jungmann, Public Worship, 231.7 O'Shea, Studies, 231.8 Jungmann, Public Worship, 231.


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nonsense when one understands that Sunday was seen as the Eighth Day in connection with

the Resurrection.9

The Sabbath of the Jewish observance was seen as a day of rest, while Sunday became a

day of worship of the Risen Lord. The thought behind the expression was twofold: on previous

days one was occupied with thinking about the Passion, and from this one just had to go forward

to the day of the Resurrection as the conclusion.10

Sunday as the day of worship orients a

Christians life to the Resurrection. Sunday was not seen as a day of rest until Constantine made

it so around 321.11

The Pasch eff ectChristian worship recalls the passion, death and resurrection of the Savior of the world.

Sunday is so essential because it is a weekly remembrance of Easter. A time to remember our

Lords rising from the dead can be traced back as early as the time of Tertullian (160-220) and

Origen (182-254).12

During the second century there was a controversy about the date of Easter.

Many of the converts from Judaism had a fixed date for Easter in their calendars. It was always

the fourteenth day of Nisan.13

These people became known as the Quartodecimans, or the

fourteenth dayers. They were following the Jewish lunar calendar and the fourteenth day of

Nisan could be anywhere in March or April.14

There was a claim from the Quartodecimans that

in Syria and Asia Minor the Apostles John and Philip set the date of Easter to be the fourteenth

9Ibid.,233.

10Ibid.11 Theodor Klauser,A Short History of the Western Liturgy: An Account and some Reflections, trans. John

Halliburton (London & New York: Oxford University Press, 1969), 85.12 Archdale A. King,Liturgy of the Roman Church (Milwaukee, Wisconsin: Bruce Pub. Co., 1957), 196.13 John H Miller, CSC,Fundamentals of the Liturgy (Notre Dame, Indiana: Fides Publishers Inc., 1960),

372.14Ibid., 371.


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day of Nisan.15

In A.D. 190, Pope Saint Victor (189-90) set the date as the first Sunday after the

vernal equinox.16

But it was not until 325 when the matter was settled at the council of Nicea.17

Easter is the foundation of the liturgical cycles. It was celebrated as a Christian feast well

before Christmas was established. Easter became the new Passover for Christians. Ideologically

the connection is very real, for what happened to the world through Christs death and

Resurrection found its type and figure in the Jewish feast.18

The Passover for the Jews was a

remembrance of their freedom from Pharaohs hands and the protection of Israel by shedding of

the lambs blood. Christ became the new lamb of sacrifice by His dying on the Cross. Thus, one

can see why the termPasch is used in connection with Easter: [] but the phase of the Passion

and Death has never been separated from it, and the original complete meaning of the day

survives in the wordPascha, which means Passover.19

A Wholly Di ff erent Week

From the celebration of the Resurrection, Christians began to attribute special

significance to the week leading up to Easter. St. Athanasius (296-373) in his letter to the African

Christians used the term, holy week.20

It is possible that even while the Apostles were still

living this week was marked with great fasts.21

The original Triduum of the Church was

composed of the days from Good Friday to Easter Sunday and began to develop during the

fourth century.22

It was later on that Holy (Maundy) Thursday night was added to the days of

15Ibid., 372.

16 Jungmann, Public Worship, 180.17 King,Roman, 196.18 Miller,Fundamentals, 370.19 O'Shea, Studies, 247.20 Miller,Fundamentals, 372.21Ibid., 373.22 Josef A. Jungmann S.J., The Early Liturgy To the Time of Gregory the Great, trans. Francis A. Brunner,

C.SS.R. (Notre Dame, Indiana: University of Notre Dame Press, 1959), 254


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Triduum. Jungman points out that the old Triduum, of Friday to Sunday, had an effect on the

development of Lent.23

The Great Fast

The Christian spirit has never been opposed to penance and fasting. Before going out to

preach the Kingdom, our Lord fasted for forty days and forty nights (Matthew 4:2). By the fourth

century a forty day preparation began in honor of not only our Lords fast, but also in

remembrance of Moses on the mountain and the journey of Elias.24

The start of Lent has always

been on a Sunday. St. Leo the Great (440-61) emphasized this season as a time for spiritual

exercises.25

Fasting during the fifth century was at first was only on Wednesdays, Friday and

Saturdays.26

Rome had sticker fast of three weeks.27

After that, fasting was practiced every day

of the week with the exception of Sundays.28

That is why to this day Sundays are not technically

considered part of Lent and the fasts are not held on those days. Fasting developed out of the will

of the faithful. It was not imposed by the Church in the early development of Lent.29

Though the days of fasting were set, individual churches did not always have the same

exact calculations.30

Rome saw that by leaving out the Sundays the six week period it had was

23Ibid.

24 Jungmann, Public Worship, 181.25 Jungmann,Early, 254.26Ibid.27Ibid., 255.28Ibid.

29 Jungmann, Public Worship, 184.30 Miller,Fundamentals, 395.


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missing four days. Thus, the beginning of Lent was moved to the Wednesday before the first

Sunday of their six week period.31

This change led to the development ofQuinquagesima.32

The Tuesday before the beginning of Lent became known as Shrove Tuesday, or

Confession Tuesday.33

The practice of imposing ashes on Wednesday before the First Sunday

traces its roots to the Prophet Jonas and his announcement of the destruction of Ninive. Public

penances were practiced by the people, who would sprinkle themselves in ashes. Public penance

would fall out of disuse by the tenth century, but the faithful still continued to receive ashes on

their as a sign of penance.34

The Most Wonderful Time of the Year

As with the date of the Resurrection, so the date of the Incarnation of the Lord has a

significant place in the Liturgical Year. It is clear that modern society values Christmas much

more than it does Easter. However, the opposite should be true for Christians.

The exact date of the Saviors birth is unknown. Many liturgists and scholars have tried

for years to pinpoint an exact date. King states that around the time between Sts. Optatus (c. 387)

and Fulgentius (ob. 533) Christmas began to be observed in Africa and reached Rome through

Spain.35

However, Christmas as it is observed now is clearly a Roman feast that is listed on the

Philocalian calendar of 354.36

31Ibid.32Ibid. (This and the other pre-Lent Sundays and their removal from the Novus Ordo Missale will be

discussed in the second section of this essay)33Ibid., 397.34Ibid.35 King,Roman, 187.36 Miller,Fundamentals, 406.


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The picking of December 25th

as Christmas comes from very early evidence. Jungman

presents the idea of H. Frank, O.S.B. that is might have been chosen due to the dies natalis Solis

Invicti, a festival of Mithraism.37

This is only an idea of a possible connection. As with the

controversy of Sunday, this claim will not be dealt with here. OShea presents another idea on

the choice of this date: It is possible that the birthday of Christ was determined by working from

the traditional date of the Incarnation, March 25th

; nine months after that is Christmas. All we

can say for certain is that the feast has been celebrated on December 25th

at Rome since the

fourth century.38

One of the unique features of early worship during Christmastide was the three masses

celebrated. These are divided into the Midnight Mass, Mass at Dawn, and Mass during the Day.

In Jerusalem around A.D. 400 they held nocturnal services where a pilgrimage to Bethlehem

took place and the Mass was offered over the Grotto of the Nativity.39

This became the

archetype for the Midnight Mass. It however was not the first Mass in honor of the Incarnation,

as the Mass during the Day is the oldest in origin and was the principal service.40

Mass at Dawn

came into being some time before Gregory the Great (590-604). In Rome only the Pope could

celebrate all three masses.41

By the tenth century permission was granted for three different

priests to offer the masses.42

It was not until the twelfth century that permission was given for an

individual priest to offer all three Masses.43

Temporus Adventus

37 Jungmann, Public Worship, 206.38 O'Shea, Studies, 241.39 Jungmann,Early, 268.40 O'Shea, Studies, 241.41 King,Roman, 187.42Ibid.43 O'Shea, Studies, 241.


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Much in the way that Easter has Lent so Christmas has its preparation season of Advent.

This season is marked by more joy than Lent. However, there is also the consciousness of the

sinful condition of humanity.44

Advent is a penitential season that reminds us that theLogos had

to come as a man and die for our sins. Advent thus gives solid food for our faith in the

knowledge of the consequences of sin and the coming of the Redeemer.45

Advent was first seen in Spain around the fourth century.46

By the sixth century Gaul

developed its own Advent.47

Rome seemed to develop its own Advent after it reached Gaul. The

fasting (according to the old practice) was not a part of Advent until the thirteenth century.48

Miller further states that the Advent Liturgy in Rome in the beginning was very different from

the current practices. He says that the custom of violet vestments, the removal of the Gloria and

Te Deum come from the Gallican Liturgy.49

Jungman supports this and says that because of the

influence of the Gallican Liturgy Advent took on a more penitential character even before fasting

was introduced.50

The Sanctoral Cycle

The second part of the calendar is called the Sanctoralcycle. It is compose of the feast

days of saints. There are several different classes of saints. From the earliest times of the Church,

the saints were seen as models to guide the faithful into living holy lives.51

44 Dom Virgil, The Liturgy,101.45Ibid.46 King,Roman, 186.47 O'Shea, Studies, 238.48 Miller,Fundamentals, 413.49Ibid.50 Jungmann, Public Worship, 209.51Miller,Fundamentals, 414.


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The liturgical feasts reveal something crucial about the individual saint. Whether they are

a confessor, bishop, or virgin, there was a specific mass that honors them. Their liturgical

festivals will, accordingly reveal the marked characteristics which relate them either to Christs

Passion and Resurrection, or to His Incarnation.52

Miller makes a great point here. The saints

are honored because they shared a great likeness to Christ.

The custom of honoring particular saints was part of the life of individual Christian

communities.53

They would remember from their local parishes and communities those men and

women who lived lives of tremendous virtue. The festivities were always on the day that they

died; or rather it has always been seen as their birthday into heaven, the dies natalis.54

In his work Miller points out that the martyrs shared a great connection with the Easter

season.55

They are meant as shining examples of how the grace of the paschal mysteries became

operative for our forebears in the Mystical Body.56

It is the paschal mystery of Christ that gave

the early Christians the grace necessary to bare persecutions.

A particular saint worth mentioning is St. Ignatius of Antioch (d.ca. 108). He is a good

example to show that the cult of martyrs was very much a local affair. He wrote an epistle to the

Christians in Rome telling them not to try to free him from being martyred in the Coliseum.

Miller states that he is distinctly absent from the Gelasian or Gregorian Sacramentaries, which

were some of the earliest liturgical books of Rome.57

This example is meant to show how the

early liturgical calendars were determined by local ordinaries. Usually the saints who were part

52Ibid.53 Jungmann, Public Worship, 223.54 Miller,Fundamentals, 416.55Ibid., 41456Ibid., 415.57Ibid., 416.


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of the calendar were very important to local communities. They might have been a martyr who

grew up in the community, and for them the memorial would try to be celebrated at their grave.58

Feasts of Our Lord would become very popular. These feasts and those of Our Lady tended to be

shared between communities.59

As previously stated of, in reference to St. Ignatius of Antioch, some of the earliest

Sacramentaries contained feast days to the saints. Two examples used very early on in Rome

were the Leonine and Gelasian Sacramentaries. In the Leonine Sacramentary there were fourteen

Masses for the feast of St. Lawrence and twenty eight for Sts. Peter and Paul.60

In the Gelasian

one finds in the second section of the Sacramentary the saints feast from January to December. 61

These Sacramentaries date back to the seventh and eighth century respectively.62

One can see clearly that there is not a general calendar followed by all the Churches.

With so many different feasts and commemorations one could think that Sunday and Easter

would have lost their prestige, as Klauser suggests.63

What is clear is that a uniform calendar,

much like a unified Roman Rite, would not be present until the reforms of Pius V (1566-1572).64

The Tr identine M issal

Until the time of the Council of Trent (154563) there was not a single Missal that was

designated as the official text for use in the Latin Church. Moreover, the calendar continued to

grow without much Magisterial intervention. By the time the Council of Trent was called the

58 Jungmann, Public Worship,223.59Ibid.

60 Josef A. Jungmann S.J., The Mass of the Roman Rite: Its Origins and Development (Missarum

Sollemnia), trans. Francis A. Brunner, C.SS.R. (New York: Benziger Bros., 1959), 46.61Ibid.62Ibid.63 Theodor Klauser,A Short History of the Western Liturgy: An Account and some Reflections, trans. John

Halliburton (London & New York: Oxford University Press, 1969), 91.64 Jungmann, Public Worship, 223.


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feasts had increased significantly and according to Jungman this overburden the missal.65

It was

clear that a reform was necessary.

At Trent during the twenty-second session66

, between 1546 and 1547 the Holy Mass was

just being touched upon as the consideration was focused on the Sacred Scriptures.67

The

commission in charge of the investigation was taking a very close look at many aspects of the

Missal. Detailed reports of what exactly the commission did for the Council are not available for

further study.68

The only document that came from Trent on the Mass was the Bull of Pius V that

codified the Missal and imposed it as the only one to be used in the Western Church.69

It is unfortunate that in this essay cannot fully explore fully the reforms of the Council of

Trent or their benefits. The Missal that was produced was, according to the commission, very

much a return to the Liturgy of the city of Rome.70

This Roman Missal was essential for unifying

the Church in its worship. It was a solid foundation that stood in opposition to the various attacks

from Protestant theologians. Nevertheless, it would be a bit of a stretch to call this a reactionary

missal. Some have even called it a rigid legalistic time.71

However, the reforms of Trent must be

seen in light of what was going on both inside and outside of the Church. This was a call to

guard what Catholics hold as the most sacred gift from God. Guardianship of liturgical law was

65 Jungmann, Origins, 103.66Alcuin Reid, OSB, The Organic Development of the Liturgy: The Principles of Liturgical Reform and

Their Relation to the Twentieth-Century Liturgical Movement Prior to the Second Vatican Council (San Francisco:

Ignatius Press, 2005), 40.67 Jungmann, Origins, 100.68Ibid., 102.69Ibid.70Ibid., 103.71 Reid,Development, 45.


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given to the Sacred Congregation of Rites (S.R.C.), which was established in 1588 by Sixtus V

(1585-1590).72

Following the Council of Trent, there were no major no major reforms to the Liturgy. In

1747, Pope Benedict XIV (1740-58) had a project that would have reformed the Roman breviary

and the calendar, but it was never developed.73

It was not until the time of Pope Pius X that a real

reform of the Liturgy would begin. Before examining the contributions of Pius X, one must first

understand that he was influence heavily by a certain movement in the Church. This became

known as the Liturgical Movement which took place in the 19th

century.

The Beginning Movement and the fir st Pius reformerRenewed interesting in the liturgical life of the Church reached a high point in the 19

th

century. Many new scholars were exploring the richness of the Holy Mass. A pivotal character is

Dom Prosper Guranger (1805-1875). Dom Guranger was a French secular priest who sought to

revive the Benedictine Monastic life of his country. Hes initial contribution to the Liturgical

Movement was displacing the attempted reforms of Gallicanism in France.74

Gallicanism was an

attempted reform by some Enlightenment liturgists in France that was controlled mostly by the

Jansenist heretics.75

The monks of Solesmes under Guranger became a quasi-school for the liturgical

movement: the opus Dei as performed in the new centers of monasticism, dignified, replete

with the spirit of adoration, became a drama in the best sense of the word, drawing to itself the

72Ibid.73Ibid., 62.74Ibid., 56.75Ibid., 50.


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eyes of all.76

Gregorian Chant was beginning to be rediscovered in the life of the Churchs

worship. The focus of these scholars was on liturgical piety as noted by Reid: the activity of the

twentieth-century Liturgical Movement, many of the leaders of which imbibed liturgical piety

either personally at Solesmes or in monasteries whose founders had.77

The focus of the

Liturgical Movement was not so much on reform of ritual, but on authenticity in worship. The

Benedictine movement in Gregorian Chant would have a huge impact on early life of Pope Saint

Pius X (1903-1914).78

This would lead him as Pope to bring the Liturgical Movement into the

world in a main-stream way.

In 1903 Pope Pius X issued motu proprio his document to restore sacred music called Tra

le sollecitudini. In 1911 he promulgatedDivino afflatus, which reformed the Roman breviary and

the calendar.79

Divino afflatus put more of an emphasis on the temporal cycle over the sanctoral

cycle in the recitation of the breviary.80

The reform of the breviary and integration of a revised

calendar into the missal was far as thePio reform would go as Pius X died in 1914.81

Reform of the L itu rgy Proper up to 1962

The general rubrics of the Missal were still left untouched. The idea of reforming the

rubrics was not seen until the 1940s and was a project of the Liturgical Commission. This

commission came into existence under Venerable Pope Pius XII (1939-1958). In 1947 he issued

76 Jungmann, Origins, 120.77 Reid,Development, 66.78 Jungmann, Origins, 120.79 Reid,Development, 75.80Ibid.81Ibid., 78.


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his encyclical on the sacred Liturgy entitledMediator Dei. The encyclical did not directly cause

any changes, but it served as a spiritual guide for the Commission.82

Around this time as well Father Joseph Lw, who was vice-relator general of the S.R.C.,

drafted a document entitledMemoria sulla riforma liturgica. This document had two developed

points on the Liturgical year and the Divine Office.83

In 1948 the Commission was appointed for

the purpose of liturgical reform.84

The first official work of the Commission was the revision of

the Easter Vigil in 1951. On a one year experimental basis, the Easter Vigil was reformed and

placed on the Saturday night before Easter Sunday85

Before this reform the Vigil was Sunday

morning. There are many differences between the two Masses, but apart from the change of

which day Mass was offered, the Calendar was left untouched. By 1954 the Commission had

presented Pius XII a document with the entirety of Holy Week to be reformed. It was sent to the

S.R.C., approved by them, and was promulgated in November of 1955.86

With the changes to Holy Week completed, Pope Pius XII also approved a work of the

S.R.C. that would promulgate a new Roman calendar. In the general decree, Cum nostra hac

aetate which contained the documentDe rubricis ad simpliciorem formam redigendis, a new

calendar was published with several changes. The main effects on the calendar were that the

ranking of a feast day as a semi-double was suppressed and reclassified as simple days.87

82

Annibale Bugnini, The Reform of the Liturgy 1948-1975, trans. Matthew J. OConnell (Collegeville,Minnesota: The Liturgical Press, 1990), 7.

83Ibid.84Ibid., 885 Reid,Development, 172.86Ibid., 226.87 Sacred Congregation of Rites, By General Decree Cum nostra hac aetate; De Rubricis Ad Simpliciorem

Formam Promulgated by Pope Pius XII, Found inActa Apostolicae Sedis Vol. 47, 1955,

http://www.vatican.va/archive/aas/documents/AAS%2047%20[1955]%20-%20ocr.pdf (accessed November 11,

2012), 219.


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This rule applied to all Sunday Masses, feasts of saints, and commemorations at the collect,

secret, and post-communion prayers. This was a significant revision of the calendar for its time.

In July of 1960, Pope John XXIII published motu proprio Rubricarum instructum. This

established that in January of 1961 all Latin rite priests were to observe the new code of rubrics

of the Roman breviary and missal.88

With the new rubrics came a new Roman calendar. This one

does vary in several ways from that of Pius XII. It removed the classifications of feasts as

Doubles, Semi-doubles, and Simple with the numbering the feasts from I-IV.89

This

classification and the arrangement of feasts on the calendar is what would remain in effect until

the revision of the Missal which took place after the decree by the Second Vatican Council

(19621965).

Vatican I IBeginnings and Call ings

In the winter of 1959 Pope John XXIII announced that the Second Vatican Ecumenical

Council would take place. This would be the first major Ecumenical council of the Church since

the First Vatican Council was interrupted by warfare. The main document that all the revisions

for the Liturgy stemmed from is Sacrosanctum Concilium (SC). The revision intended by the

Council for the calendar are found in chapter five, The Liturgical Year. Articles 102-111 are a

window into what the Council Fathers wished to see in the revisions of the calendar.

There is an important distinction to make. There is a popular misconception in modern

thought that the Second Vatican Council is directly responsible for how the Mass is offered

88 John XXIII, Apostolic Letter Rubricarum instructum issued Motu Proprio, 25 July 1960,

http://www.vatican.va/holy_father/john_xxiii/apost_letters/documents/hf_jxxiii_apl_19600725_rubricarum_lt.html

(accessed November 11, 2012).89Missale Romanum 1962Promulgated by Pope John XXIII,

http://www.sanctamissa.org/en/resources/books-1962/missale-romanum-1962.pdf (accessed November 11, 2012),

XII.


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today. The Councils document is a guide for a Commission that would actually be in charge

with the revision. The preparatory commission was formed in 1960 by Pope John XXIII with

Cardinal Cicognani as the president and Father Annibale Bugnini as the secretary.90

The

workings of the commission must be examined in light of what SC says on the Liturgical Year.

Article 105 of SC states: In the various season of the year and according to its traditional

discipline, the Church completes the formation of the faithful by means of devout practices for

soul and body, by instruction, prayer, and works of penance and of mercy.91

The purpose of the

liturgical year is reemphasized as formative to the lives of the faithful. Article 107 called for the

liturgical year to be revised: That the traditional customs and usages of the sacred seasons are

preserved or restored to suit the conditions of modern times.92

The Council was not calling for

a break with tradition at all. To the contrary they wanted the customs that were part of Catholic

piety to remain.

Further they wanted the Proper of Season, Easter and Christmas etc., to be given

precedence over the feasts of saints.93

This was done to avoid overloading the calendar with

excess commemorations of saints that would have distracted from the importance of the

mysteries of salvation in the temporal cycle. Devotion to the saints was not to be disregarded,

however. Article 111 makes that very clear: The saints have been traditionally honored in the

Church and their authentic relics and images held in veneration. For the feast of saints

proclaimed the wonderful works of Christ in his servants and display to the faithful fitting

90 Bugnini,Reform, 14.91 Vatican Council, Sacrosanctum Concilium; Constitution on the Sacred Liturgy Proclaimed by Pope Paul

VI, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_const_19631204_sacrosanctum-concilium_en.html (accessed November 10 th, 2012), art10592Ibid., art 107.93Ibid., art 108.


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examples for their imitation.94

The Council was clearly not calling for a radical change in this

regard. The revision was not intended to break from the traditional way the calendar was

arranged or how the saints were honored.

Roots of the changesAs stated before there were commissions that the Holy Fathers, both Pope John XXIII

and Pope Paul VI formed to revise the liturgy. The Consilium is name of the Commission that

was directly responsible after the council for bringing forth its wishes. This next section will

examine how the modern calendar was developed.

The first meeting of the Consilium for the revisions of the calendar was in Janurary of

1965. By April of that year they approved a schema which would be presented under certain

guidelines. Bugnini outlines the nine points of their first report. The nine points are as follows:

the Liturgical Year begins with the first Sunday of Advent; Janurary 1st

has three objects to it;

the time of Septuagesima (pre-lent) loses its penitential nature; Lent begins on the first Sunday

with Ashes allowed to be imposed up to that Saturday before hand; The Triduum begins on Holy

Thursday night; the octave of Pentecost is to be suppressed; Ascension Thursday can be

transferred to Sunday; the Feast of the Most Holy Trinity does not change; and lastly, that the

reform of the saints would be a further work guided by these principles established.95

This first draft contains some radical changes. Before this document, the concept of

suppressing an entire season was never considered. To remove a penitential nature of an already

established season would be an innovation. The classification of saints was changed as well. It

94Ibid., art 111.95 Bugnini,Reform, 306-307.


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was suggested that the terms solemnity, feast, commemoration, and memorial be used.96

These new terms would be different than the existing numbering system established under Pope

John XXIII.

In 1967 these documents were presented to the Holy Father, Pope Paul VI (1963-78), and

were later sent to the Congregation for the Doctrine of the Faith (C.D.F.) and the S.C.R. The

C.D.F. then issued a four part document based upon what they read, which according to Bugnini,

was contrary to their usual practice.97

They suggested that if these reforms were to be carried out

then a joint commission should be formed with representatives from their own Congregation and

members of the Consilium.98

In addition to this the Holy Father sent word to the Consilium of his own concerns. He

was concerned that the reduction of the rank of celebrating the saints was dangerous to religious

practice.99

As well he wished Ash Wednesday to remain the beginning of Lent as it had been

according to tradition.100

It is worth noting as well that the Consilium was told that, the calendar

should remain open to further saints feasts.101

Clearly, the intention of the Holy Father was to

ensure that the Consilium not close off the calendar from authentic growth.

In Feburary of 1969 Pope Paul VI promulgated the new calendarmotu propioMysterii

paschalis. This motu proprio would take effect on Janurary 1st

of 1970. This new calendar was

published with the new Missal created by the Consilium and promulgated by Paul VI. This is the

so calledNovus OrdoMissale, or Mass of Paul VI (or as it is more commonly called today the

96Ibid., 309.97Ibid., 310.98Ibid.

99 Ibid.100Ibid.101Ibid., 311.


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Ordinary Form of the Roman Rite).102

InMysterii pashcalis Paul VI pointed out that the purpose

of reordering the calendar was, that through faith, hope and love, the faithful may share more

deeply in the whole mystery of Christ as it unfold throughout the year.103

This calendar, which was completed by 1975, will be the guide for continued study. It is

the current calendar that is in use for most of the Roman Church. Some considered it to be the

only calendar that was to be used in the celebration of Holy Mass and the Divine Office (Liturgy

of the Hours). However, in 2007 our current Holy Father, Pope Benedict XVI, issued a document

that would change that understanding. This is his document issued motu proprio, Summorum

Pontificum.

Rein tegration with Tradition

In July of 2007 the Holy Father gave permission for any priest of the Roman Rite to offer

Mass according to the Missal of Blessed John XXIII. In Article one he distinguishes that the

Missal of Paul VI as the ordinary expression and the Missal of Bl. John XXIII the

extraordinary expression of the same Lex orandi(law of prayer) and Lex credendi (law of

belief).104

He further goes onto say that the Missal of Bl. John XXII was never abrogated.105

Therefore, it is permissible to use the Liturgical books which were in promulgation in 1962.106

This means that when a priest is offering Mass according to the Missal of Blessed John XXII

(Usus Antiquor, ancient use, hereafter called Usus) they would follow the older calendar that was

102Pope Benedict XVI, Apostolic Letter "Summorum Pontificum" issued Motu Proprio, 7 July 2007,

http://www.ewtn.com/library/papaldoc/b16summorumpontificum.htm (accessed November 10th, 2012).103Paul VI, Apostolic Exhortation Mysterii Paschalis issued Motu Proprio, 14 February 1969,

http://www.vatican.va/holy_father/paul_vi/motu_proprio/documents/hf_p-vi_motu proprio_19690214_mysterii-

paschalis_en.html (accessed November 10, 2012).104 Pope Benedict XVI, "Summorum Pontificum" art1.105Ibid.106Ibid., art 2.


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promulgated in 1962.107

Thus, as it stands today there are two general calendars that exist in the

same Roman Rite. Therefore, one can see where the two calendars differ both in the temporal

cycle and the sanctoral cycle.

Time travels

The two calendars vary in a number of ways. In a way the Ordinary Forms (OF)

calendar is a simplification of the 1962 calendar. The simplifications, created by the Concilium,

are similar to the reforms carried out under both Pope Pius XII and Blessed John XXIII.

However, unlike the previous reforms to the calendar entire seasons were not removed. In

addition major feast days were not moved from one date to another. This section will show the

major differences between the OF and Usus calendars.

In the Usus calendar Lent is prefigured by three Sundays called, Septuagesima,

Sexagesima,and Quinquagesima. These three Sundays are a numerical countdown to Easter

from 70, to 60, to 50. The history of these preceding days can be traced back to the Gregorian

sacramentary of the early Church.108

These Sundays were marked with a penitential nature. The

Alleluia, Gloria, and Te Deum were not said, and the vestments were violet.109 Fasting was not

mandatory and began when Lent started.110

It confusing why exactly these Sundays were removed from the new Calendar. Bugnini

remarks in footnote six on page 307 of his work, The Reform of the Liturgy 1948-1975, that there

was a disagreement about the suppression of the Septuagesima season.111

He even notes that Paul

VI spoke of this season like bells calling the people to Sunday Mass.112

The ringing of them an

107Ibid.

108 King,Roman, 189.109 Jungmann, Public Worship, 183.110

Ibid.111 Bugnini,Reform, 307 footnote 6.112Ibid.


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hour, a half-hour, fifteen, and five minutes before the time of Mass has a psychological effect

and prepares the faithful materially and spiritual for the celebration of the Liturgy.113

Despite

this the season was suppressed in order for simplification.

In addition to the absence of the season ofSeptuagesima is the omission of Ember days

from the calendar in the OF. Ember days were traditional days of fasting and penance with

purple vestments for the liturgy. From the earliest Roman liturgies there were at least three times

a year when Ember says occurred.114

These days were seen as a retreat for the Church.115

They

were three months apart in summer, fall, and winter.116

Later on the fourth time was added

during spring. They were also seen as a time of thanksgiving and were connected with the

harvest time in Italy.117

It is worth noting that St. Leo the Great (440-61) attributes the institution

of these days back to the time of the Apostles.118

Ember days were a significant part of the life of Catholics for centuries. Ember Saturday

became a day connected with the priesthood and the lessons (readings) at Holy Mass were seven

to reflect the traditional progression to the holy priesthood. This practice began with Pope

Gelasius I (492-96), who prescribed that the Holy Orders be conferred on Ember Saturdays.119

Their absence from the OF missal is also directly against what the S.C.R. states in its document

General Norms for the Liturgical Year and the Calendar, issued in 1969. Article 45 states, On

rogation and ember days the practices of the Church is to offer prayers to the Lord for the needs

of all people, especially for the productivity of the earth and for human labor, and to give him

113Ibid.114 Jungmann,Early, 271.115Ibid.116Ibid., 272.117Ibid.118 Miller,Fundamentals, 366.119 Franz Xaver Weiser,Handbook of Christian Feasts and Customs: The Year of the Lord in Liturgy and

Folklore (New York: Harcourt, Brace, 1958), 32.


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public thanks.120

Further, it states in art. 46, In order to adapt the rogation and ember days to

various regions and the different needs of the people, the conference of bishops should arrange

the time and plan of their celebration.121

The main reason that ember days are excluded is because the power was left up to the

Bishops Conferences to set their dates. If the calendar stated exactly when the ember days were

they would still be practiced by the entire universal Church. It seems that in this age the only

Conference to have set ember days is the Conference of Australia. The Australian Catholic

Bishops Conference (ACBC) decided, in accordance with paragraph 394 of the General

Instruction of the Roman Missal (2002), that the first Fridays of Autumn and Spring should be

reserved as special days of prayer and penance.122

Rogation days were a day of penance when processions took place and the Litany of

Saints was recited. The term Rogation days became a popular term during the High Middle

Ages, according to Weiser.123

They can be traced back to the year 400 in southern Gaul when a

great famine occurred.124

There are two litanies that would be chanted depending on what day in

the calendar it was. The first is the litania major, major litany, was chanted with a solemn

procession and soon came to share the same feast day of St. Mark, April 25th

.125

The origin of the

second litany, the minor litany is closely connected with origin the major litanies. The difference

between the major and minor is when the minor litany was used fasting was not mandatory, but a

120

Sacred Congregation of Rites, General Norms for the Liturgical Year and the Calendar Promulgated byPope Paul VI, 14 February 1969, http://www.ewtn.com/library/CURIA/CDWLITYR.HTM (accessed November 11,

2012), art 45.121Ibid., art 46.122Liturgy Office of the Catholic Archdiocese of Sydney, Australia, Ember Days, Catholic Archdi ocese

of Sydney, http://www.liturgy.sydneycatholic.org/documents-aresources/catholicism-101/ember-days (accessed

November 11, 2012).123 Weiser,Handbook, 42.124 Jungmann, Public Worship, 202.125 Weiser,Handbook, 41.


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penitential procession was still held.126

These processions were important in Rome especially as

they were a way to counteract the pagan culture, and Gregory the Great (590-604) used them to

evangelize.127

The Saint March off

The examination above demonstrates how the temporal cycle has changed from the

reforms of the Consilium. In addition to this the sanctoral cycle has also changed. It can be

estimated that about three-fourths of the saints feasts days on the calendar have changed. The

total number of feast days as it stands is 191.128

This is composed of various feasts of Our Lord,

Our Blessed Mother, St. Joseph and many other saints ranked in as memorials or optional

memorials.

The goals of the Consilium seemed to have been, to assign to each saint as the day of his

or her celebration the dies natalisor day of death, unless something prevents this.129

This is

certainly a noble goal. However, this does not explain some of the radical changes that happened

to the calendar.

To start two feasts days of our Lord were removed. Those were the feast of the Holy

Name of Jesus and the Most Precious Blood. This seems to be particularly contrary to the

Christocentric nature of the calendar. Article 102 of SC states, Within the cycle of a year,

moreover, the Church unfolds the whole mystery of Christ.130

The whole mystery cannot be

126Ibid., 42.127 King,Roman, 197.128 Laszlo Dobszay, The Restoration and Organic Development of the Roman Rite, ed. Laurence Paul

Hemming (London & New York: T & T Clark, 2010), 135.129 Bugnini,Reform, 321.130 SC, art 102.


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present without honoring the Holy Name and remembering our Lord sheading His Precious

Blood.

The loss of a specific day to remember the shedding of the Precious Blood was

particularly troubling for many. After the publication of the first edition of the OF missal and

calendar, 367 petitions were sent to the Consilium to restore the feast to July 1st.131

This once

mandatory feast was reduced to a votive mass. A Votive Mass is a mass that can be offered on a

feria day (a weekday Mass with no feast). Certainly it is praise worthy for the Consilium to want

more masses to honor Christs shedding of His blood. However, in the Missal of 1962 a votive

mass already existed that commemorated the Passion of the Lord.132

This removal of the Most Precious Blood from the calendar also has an effect on the

Solemnity of Corpus Christi. Corpus Christi was traditionally the Thursday that followed Most

Holy Trinity Sunday. However, much like Ascension Thursday could be moved if the Episcopal

Conferenced desired, so Corpus Christi could be moved to Sunday. This, however, severs the

connection that Corpus Christi has with Holy Thursday. The name of Corpus Christi also has

changed in the OF missal and calendar. It is now called the Solemnity of the Body and Blood of

Christ. This name came from an article inLOsservatore Romano written by Msgr. R. Masi on

June 5th

, 1969.133

The Consilium actually accepted his proposal and in 1970 and subsequently in

1975 changed the title in the document, Variationes in Calendarium Romanum inductee.134

Another peculiar development that arose from the Consiliums work was the allowance

of white vestments forrequiem masses. Permission was granted for white vestments to be used if

131 Bugnini,Reform, 315.132

Missale Romanum,Votive Mass [62].133Ibid., 316 see footnote 31.134Ibid., see footnote 32.


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All Souls day was to be observed on a Sunday.135

In the Usus missal the only option for funerals

was black. Black represents the mourning over the loss of a loved one. White vestments are used

on days of saints. This could cause confusion pastorally, and some might think The Church is

canonizing the person after death. No document has been issued say white vestments are now the

only vestments for funerals. Despite this, white vestments seemingly have become the common

vestment for funeral masses.

A final example will demonstrate some of the difficulties behind the ranking system of

the calendar. The feast of the Archangels in the OF calendar is on September 29th

. It is ranked as

a Feast, which is the second highest rank under Solemnity which the first. Observed on this day

are Sts. Michael, Gabriel and Raphael. Previously, in the Usus calendar Gabriel was on March

24th

(the day before the Annunciation), Raphael was on October 24th

.136

St. Michaels feast was

September 24th

, but this was the dedication of the Church build in honor of his name. It was a

first class feast. Now all the Archangels have been combined and a first class feast has been

reduced to second ranking in the OF calendar.137

Practical View

How the calendar is structured, as seen before, has an effect on how Catholics pray. A

worshippers sense of time has to be sacred. The feasts of the calendar are very important. As

Pope Benedict, then Cardinal Ratzinger put it, The great feasts that structure the year of faith

are feasts of Christ and precisely as such are ordered toward the one God who revealed himself

135Ibid.136 See Appendix IComparative Calendar, A. 4.137

Ibid.


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to Moses in the burning bush and chose Israel as the confessor of the faith in his uniqueness.138

The calendar orients one to a life of prayer to the Father through Jesus Christ. By remembering

the feasts of the Lord in the temporal seasons one is brought more into the mystery of Gods

infinite love for mankind. The saints are an important part of the Catholic identity. They are

examples for believers to follow to Christ the light: we men are in constant need of a little

light [Christ], whose hidden light helps us to know and love the light of the Creator, God one and

triune. That is why the feasts of the saints from earliest times have formed part of the Christian

year.139

Without a well formed calendar Catholics lose an important part of their identity. Human

nature is oriented to consistency. The repeating of the cycles year after year forms Catholics to

worship a certain way. If the calendar is not strong then the faithful will suffer. It [liturgical

worship] teaches us how to pray with the Church through the Liturgy: primarily in the Holy

Sacrifice of the Mass.140

To pray with the Church is to follow her calendar. By being formed by

a proper Liturgy given by the Church, worshipers are drawn more into the mystery of Christ.

When the liturgy lacks beauty, as is a frequent complaint against the liturgical life right now141

,

the people are disconnected from the fount of grace. When the calendar is formed properly,

Catholics are able to experience more as sense of beauty in worship.

Conclusion

138 Card. Joseph Ratzinger, The Spirit of the Liturgy, trans. John Saward (San Francisco: Ignatius Press,

2000), 110.139Ibid.140 Dietrich von Hildebrand,Liturgy and Personality (Manchester, New Hampshire: Sophia Institute Press,

1943), x.141 M. Francis Mannion,Masterworks of God Essays in Liturgical Theory and Practice (Chicago &

Mundelein, Illinois: Hillendrand Books, 2004), 108.


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The Liturgical Calendar has seen a great deal of development since the early Church.

Slowly each season has grown organically in the life of the Church. The universal calendar was

codified by Trent, and the Liturgical Movement around the time of Pius X wished to give proper

dignity to reforming the calendar. From Pius XII to John XXIII calling Vatican II there were

many changes occurring. The most significant ones would come with the work of the Consilium

following Vatican II. Now, because Pope Benedict has made it clear that the Missal of John

XXIII was never, abrogated there exist two calendars. Now is the time to look at both calendars

and see what ambiguities exist. This is an important task because the calendar provides Catholics

with a Sacred Time in which to worship.


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OF Date OF Rank Saint EF Date EF Rank

01-01 Solemnity Mary, Mother of God (Octave of the Nativity of OurLord / Circumcision of Our Lord)

1-1 & 10-11 II cl

01-02 Memorial Basil the Great and Gregory Nazianzen, bishopsand doctors

6-14 & 5-9 III cl

01-03 Holy Name of Jesus Sun between

1-1 and 1-6,or 1-2

II cl

01-06 Solemnity Epiphany of Our Lord 01-06 I cl

01-07 Raymond of Penyafort, priest 01-23 III cl

01-13 Hilary, bishop and doctor 01-14 III cl

01-17 Memorial Anthony, abbot 01-17 III cl

01-20 Fabian, pope and martyr 01-20 (withSebastian)

III cl

01-20 Sebastian, martyr 1-20 (withFabian)

III cl

01-21 Memorial Agnes, virgin and martyr 01-21 III cl

01-22 Vincent, deacon and martyr (Vincent andAnastasius, martyrs) 01-22 III cl

01-24 Memorial Francis de Sales, bishop and doctor 01-29 III cl

01-25 Feast Conversion of Paul, apostle 01-25 III cl

01-26 Memorial Timothy and Titus, bishops 1-24 & 2-6 III cl

01-27 Angela Merici, virgin 06-01 III cl

01-28 Memorial Thomas Aquinas, priest and doctor 03-07 III cl

01-31 Memorial John Bosco, priest 01-31 III cl

02-02 Feast Presentation of the Lord (Purification of Mary) 02-02 II cl

02-03 Blase, bishop and martyr 02-03 Commem

02-03 Ansgar, bishop

02-05 Memorial Agatha, virgin and martyr 02-05 III cl

02-06 Memorial Paul Miki and companions, martyrs02-08 Jerome Emiliani, priest 07-20 III cl

02-08 Josephine Bakhita, virgin

02-10 Memorial Scholastica, virgin 02-10 III cl

02-11 Our Lady of Lourdes (Apparition of the BlessedVirgin Mary Immaculate)

02-11 III cl

02-14 Memorial Cyril, monk, and Methodius, bishop 07-07 III cl

02-17 Seven Founders of the Order of Servites 02-12 III cl

02-21 Peter Damian, bishop and doctor 02-23 III cl

02-22 Feast Chair of Peter, apostle 02-22 II cl

02-23 Memorial Polycarp, bishop and martyr 01-26 III cl

03-04 Casimir 03-04 III cl

03-07 Memorial Perpetua and Felicity, martyrs 03-06 III cl

03-08 John of God, religious 03-08 III cl

03-09 Frances of Rome, religious 03-09 III cl

03-17 Patrick, bishop 03-17 III cl

03-18 Cyril of Jerusalem, bishop and doctor 03-18 III cl

03-19 Solemnity Joseph, husband of Mary 03-19 I cl

03-23 Turibius de Mongrovejo, bishop

03-25 Solemnity Annunciation 03-25 III cl


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04-02 Francis of Paola, hermit 04-02 III cl

04-04 Isidore, bishop and doctor 04-04 III cl

04-05 Vincent Ferrer, priest 04-05 III cl

04-07 Memorial John Baptist de la Salle, priest 05-15 III cl

04-11 Stanislaus, bishop and martyr 05-07 III cl

04-13 Martin I, pope and martyr 11-12 III cl

04-21 Anselm, bishop and doctor 04-21 III cl

04-23 George, martyr 04-23 Commem

04-23 Adalbert, bishop and martyr

04-24 Fidelis of Sigmaringen, priest and martyr 04-24 III cl

04-25 Feast Mark, evangelist 04-25 II cl

04-28 Peter Chanel, priest and martyr

04-28 Louis Marie de Montfort, priest

04-29 Memorial Catherine of Siena, virgin 04-30 III cl

04-30 Pius V, pope 05-05 III cl

05-01 Joseph the Worker 05-01 I cl

05-02 Memorial Athanasius, bishop and doctor 05-02 III cl

05-03 Feast Philip and James, apostles 05-11 II cl05-12 Pancras, martyr 5-12 (with

Nereus andAchilleus)

III cl

05-12 Nereus and Achilleus, martyrs 5-12 (withPancras)

III cl

05-13 Our Lady of Fatima

05-14 Feast Matthias, apostle Matthias,apostle

II cl

05-18 John I, pope and martyr 05-27 Commem

05-20 Bernardine of Siena, priest 05-20 III cl

05-21 Christopher Magallanes, priest and martyr, and

companions, martyrs05-22 Rita of Cascia, religious

05-25 Gregory VII, pope 05-25 III cl

05-25 Venerable Bede, priest and doctor 05-27 III cl

05-25 Mary Magdalene de Pazzi, virgin 05-29 III cl

05-26 Memorial Philip Neri, priest 05-26 III cl

05-27 Augustine of Canterbury, bishop 05-28 III cl

05-31 Feast Visitation 07-02 II cl

06-01 Memorial Justin, martyr 04-14 III cl

06-02 Marcellinus and Peter, martyrs 06-02 Commem

06-03 Memorial Charles Lwanga and companions, martyrs

06-05 Memorial Boniface, bishop and martyr 06-05 III cl

06-06 Norbert, bishop 06-06 III cl

06-09 Ephrem, deacon and doctor 06-18 III cl

06-11 Memorial Barnabas, apostle 06-11 III cl

06-13 Memorial Anthony of Padua, priest and doctor 06-13 III cl

06-19 Romuald, abbot 02-07 III cl

06-21 Memorial Aloysius Gonzaga, religious 06-21 III cl

06-22 Paulinus of Nola, bishop 06-22 III cl


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06-22 John Fisher, bishop and martyr, and Thomas More,martyr

06-24 Solemnity Birth of John the Baptist 06-24 I cl

06-27 Cyril of Alexandria, bishop and doctor 02-09 III cl

06-28 Memorial Irenaeus, bishop and martyr 07-03 III cl

06-29 Solemnity Peter and Paul, apostles 06-29 I cl

06-30 First Martyrs of the Church of Rome

07-03 Feast Thomas, apostle 12-21 II cl

07-04 Elizabeth of Portugal 07-08 III cl

07-05 Anthony Zaccaria, priest 07-05 III cl

07-06 Maria Goretti, virgin and martyr

07-09 Augustine Zhao Rong, priest and martyr, andcompanions, martyrs

07-11 Memorial Benedict, abbot 03-21 III cl

07-13 Henry 07-15 III cl

07-14 Camillus de Lellis, priest 07-18 III cl

07-15 Memorial Bonaventure, bishop and doctor 07-14 III cl

07-16 Our Lady of Mount Carmel 07-16 Commem07-20 Apollinaris, bishop and martyr 07-23 III cl

07-21 Lawrence of Brindisi, priest and doctor 07-21 III cl

07-22 Memorial Mary Magdalene 07-22 III cl

07-23 Bridget of Sweden, religious 10-08 III cl

07-23 Sharbel Makhluf, priest

07-25 Feast James, apostle 07-25 II cl

07-26 Memorial Joachim and Anne, parents of Mary 8-16 & 7-26 II cl

07-29 Memorial Martha 07-29 III cl

07-30 Peter Chrysologus, bishop and doctor 12-04 III cl

07-31 Memorial Ignatius of Loyola, priest 07-31 III cl

08-01 Memorial Alphonsus Liguori, bishop and doctor 08-02 III cl

08-02 Eusebius of Vercelli, bishop 12-16 III cl

08-02 Peter Julian Eymard, priest

08-04 Memorial John Vianney, priest 08-08 III cl

08-05 Dedication of St Mary Major 08-05 III cl

08-06 Feast Transfiguration 08-06 II cl

08-07 Sixtus II, pope and martyr, and companions,martyrs

08-06 Commem

08-07 Cajetan, priest 08-07 III cl

08-08 Memorial Dominic, priest 08-04 III cl

08-10 Feast Lawrence, deacon and martyr 08-10 II cl

08-11 Memorial Clare, virgin 08-12 III cl

08-13 Pontian, pope and martyr, and Hippolytus, priestand martyr (Hippolytus and Cassian, priests andmartyrs)

11-19 & 8-13 Commem

08-14 Maximilian Maria Kolbe, priest and martyr

08-15 Solemnity Assumption 08-15 I cl

08-16 Stephen of Hungary 09-02 III cl

08-19 John Eudes, priest 08-19 III cl

08-20 Memorial Bernard, abbot and doctor 08-20 III cl

08-21 Memorial Pius X, pope 09-03 III cl


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08-22 Memorial Queenship of Mary 05-31 II cl

08-23 Rose of Lima, virgin 08-30 III cl

08-24 Feast Bartholomew, apostle 08-24 II cl

08-25 Louis 08-25 III cl

08-25 Joseph Calasanz, priest 08-27 III cl

08-27 Memorial Monica 05-04 III cl

08-28 Memorial Augustine, bishop and doctor 08-28 III cl

08-29 Memorial Beheading of John the Baptist, martyr 08-29 III cl

09-03 Memorial Gregory the Great, pope and doctor 03-12 III cl

09-08 Feast Birth of Mary 09-08 II cl

09-12 Holy Name of Mary 09-12 III cl

09-13 Memorial John Chrysostom, bishop and doctor 01-27 III cl

09-14 Feast Exaltation of the Holy Cross 09-14 II cl

09-15 Memorial Our Lady of Sorrows (Seven Sorrows of theBlessed Virgin Mary)

09-15 II cl

09-16 Memorial Cornelius, pope and martyr, and Cyprian, bishopand martyr

09-16 III cl

09-17 Robert Bellarmine, bishop and doctor 05-13 III cl09-19 Januarius, bishop and martyr (and companions,

martyrs)09-19 III cl

09-20 Andrew Kim Taegon, priest and martyr, PaulChong Hasang, martyr, and companions, martyrs

09-21 Feast Matthew, apostle and evangelist 09-21 II cl

09-23 Memorial Pio of Pietrelcina, priest

09-26 Cosmas and Damian, martyrs 09-27 III cl

09-27 Memorial Vincent de Paul, prest 07-19 III cl

09-28 Wenceslaus, martyr 09-28 III cl

09-28 Lawrence Ruiz, martyr, and companions, martyrs

09-29 Feast Michael, Gabriel, and Raphael, archangels 9-29 & 3-24 &

10-24

III cl & I*

cl09-30 Memorial Jerome, priest and doctor 09-30 III cl

10-01 Memorial Theresa of the Child Jesus, virgin 10-03 III cl

10-02 Memorial Guardian Angels 10-02 III cl

10-04 Memorial Francis of Assisi, religious 10-04 III cl

10-06 Memorial Bruno, priest 10-06 III cl

10-07 Memorial Our Lady of the Rosary 10-07 II cl

10-09 Denis, bishop and martyr, and companions,martyrs

10-09 Commem

10-09 John Leonardi, priest 10-09 III cl

10-14 Callistus I, pope and martyr 10-14 III cl

10-15 Memorial Teresa of Avila, virgin 10-15 III cl

10-16 Hedwig, religious 10-16 III cl

10-16 Margaret Mary Alacoque, virgin 10-17 III cl

10-17 Memorial Ignatius of Antioch, bishop and martyr 02-01 III cl

10-18 Feast Luke, evangelist 10-18 II cl

10-19 Paul of the Cross, priest 04-28 III cl

10-23 John of Capistrano, priest 03-28 III cl

10-24 Anthony Mary Claret, bishop 10-23 III cl

10-28 Simon and Jude, apostles 10-28 II cl


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11-01 Solemnity All Saints 11-01 I cl

11-02 All Souls 11-02 I cl

11-03 Martin de Porres, religious

11-04 Memorial Charles Borromeo, bishop 11-04 III cl

11-09 Feast Dedication of St John Lateran 11-09 II cl

11-10 Memorial Leo the Great, pope and doctor 04-11 III cl

11-11 Memorial Martin of Tours, bishop 11-11 III cl

11-12 Memorial Josaphat, bishop and martyr 11-14 III cl

11-15 Albert the Great, bishop and doctor 11-15 III cl

11-16 Margaret of Scotland 06-10 III cl

11-16 Gertrude, virgin 11-16 III cl

11-17 Memorial Elizabeth of Hungary, religious 11-19 III cl

11-18 Dedication of the churches of Peter and Paul,apostles

11-18 III cl

11-18 Rose Philippine Duchesne, virgin

11-21 Memorial Presentation of Mary 11-21 III cl

11-22 Memorial Cecilia, virgin and martyr 11-22 III cl

11-23 Clement I, pope and martyr 11-23 III cl11-23 Columban, abbot

11-24 Andrew Dung-Lac, priest and martyr, andcompanions, martyrs

11-25 Catherine of Alexandria, virgin and martyr 11-25 III cl

11-30 Feast Andrew, apostle 11-30 II cl

12-03 Memorial Francis Xavier, priest 12-03 III cl

12-04 John Damascene, priest and doctor 03-27 III cl

12-06 Nicholas, bishop 12-06 III cl

12-07 Memorial Ambrose, bishop and doctor 12-07 III cl

12-08 Solemnity Immaculate Conception 12-08 I cl

12-11 Damasus, pope and confessor 12-11 III cl

12-13 Memorial Lucy, virgin and martyr 12-13 III cl12-14 Memorial John of the Cross, priest and doctor 11-24 III cl

12-21 Peter Canisius, priest and doctor 04-27 III cl

12-23 John of Kanty, priest 10-20 III cl

12-25 Solemnity Christmas 12-25 I cl

12-26 Feast Stephen, first martyr 12-26 II cl

12-27 Feast John, apostle and evangelist 12-27 II cl

12-28 Feast Holy Innocents, martyrs 12-28 II cl

12-29 Thomas Becket, bishop and martyr 12-29 Commem

12-31 Sylvester I, pope 12-31 Commem

Sunwithin

Octave ofChristmas

Feast Holy Family 1st Sun afterEpiphany

II cl

Sun afterJan 6

Feast Baptism of the Lord 01-13 II cl

First Sunafter

Pentecost

Solemnity Holy Trinity Octave Dayof Pentecost


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Thursafter Holy

Trinity

Solemnity The Solemnity of the Body and Blood of Our Lord(Corpus Christi)

Thurs afterHoly Trinity

I cl

Fri after2

ndSun

after

Pentecost

Solemnity Sacred Heart Fri after 2n

Sun afterPentecost

I cl

Sat after2

ndSun

afterPentecost

Solemnity Immaculate Heart of Mary 08-22 II cl

Last Sunof theyear

Solemnity Christ the King Last Sun inOctober

I cl

*This Comparison was provided by Miss Claire Gilligan on July 19, 2012. All work and findings

are her own.


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Bibliography

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Francis A. Brunner, C.SS.R. Notre Dame, Indiana: University of Notre Dame Press,1959.

Jungmann S.J., Josef A. The Mass of the Roman Rite: Its Origins and Development (MissarumSollemnia). Translated by Francis A. Brunner, C.SS.R.. New York: Benziger Bros.,

1959.

Klauser, Theodor.A Short History of the Western Liturgy: An Account and some Reflections.Translated by John Halliburton. London & New York: Oxford University Press, 1969.

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proprio_19690214_mysterii-paschalis_en.html (accessed November 10, 2012).

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Reform and Their Relation to the Twentieth-Century Liturgical Movement Prior to the

Second Vatican Council. San Francisco: Ignatius Press, 2005.

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Ignatius Press, 2000.

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Promulgated by Pope Paul VI. 14 February 1969.

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Formam Promulgated by Pope Pius XII. Found inActa Apostolicae Sedis Vol. 47, 1955.

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Documents

Sacred Time & Sacred Life: A simple study of the Liturgical Calendar