Mondays are for Church History
10/21/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§76. The Church Year." (pp. 2135-2143).
The cycle of the church year appears in clear definition after the 4th century. Schaff observes that Judaism and other religions had orderly systems of observances throughout the year as well (Schaff 2014, p. 2135). He briefly notes some of the parallels between the organization in Judaism and Christianity. There are clear distinctions between the two, however. Schaff describes the Christian year as centered on Jesus. "In its original idea it is a yearly representation of the leading events of the gospel history; a celebration of the birth, passion, and resurrection of Christ, and of the outpouring of the Holy Spirit, to revive gratitude and devotion. This is the festival part, the semestre Domini. The other half, not festal, the semestre ecclesiae, is devoted to the exhibition of the life of the Christian church, its founding, its growth, and its consummation, both is (sic) a whole, and in its individual members, from the regeneration to the resurrection of the dead" (Schaff 2014, p. 2136). Though useful in sustaining a rhythmic repetition of the life of the Church, Schaff considers it to have become bogged down and overloaded with additional saints' days, thus drawing attention away from its original purpose. The calendar grew from second century observances of Easter and Pentecost, then the additional observance of Epiphany (Schaff 2014, p. 2137). By the fourth century Christmas was observed, then seasons before and after Easter, Pentecost, and Christmas. Commemorations of martyrs and saints were gradually added to the calendar, often as local events. Schaff finds that these interfere with the weekly rhythm of labor and rest, as well as promoting an unhealthy level of attention on myths and legends of heroic faith (Schaff 2014, p. 2139).
In contrast to Roman observances, the Greek church year is more closely tied to Jewish customs (Schaff 2014, p. 2139). Their year begins after the feast of the Holy Cross in September, about the time of the start of the Jewish civil calendar, though it previously began near Passover. Readings in church are more similar to Jewish lectiones continuae than to the Latin pericopes, often arranged topically.
Schaff describes abuses of festivals as an early problem, commented upon by Christian authors as early as Gregory Nazianzen, who identified the same sort of excesses found in Greek revels appearing in Christian festivals. After Pope Gregory I there were instances of "christianizing of heathen forms of cultus and popular festivals" (Schaff 2014, p. 2140).
Schaff does note an effort in the 16th century Reformation to restore observances to earlier simplicity (Schaff 2014, p. 2141). Christmas, Easter, and Pentecost received more emphasis in general. The stricter Calvinists rejected the church year altogether but placed a strong emphasis on a weekly day of rest.
"§77. The Christmas Cycle." (pp. 2143-2148).
Schaff sees Christmas as of tremendous importance due to the incarnation as the "turning-point of the history of the world" (Schaff 2014, p. 2143). The family participation in Christmas makes it of special interest, especially to children due to the associated feasting and giving of gifts. The holiday has no Old Testament feast which corresponds. This may explain its later arrival as a festival of the church. Additionally, there is no conclusive biblical data regarding the date of Jesus' birth (Schaff 2014, p. 2144). In early Christianity, Epiphany was treated as more prominent. However, by the time of Chrysostom the festival was observed, and was rightly seen as a commemoration of an event without which none of the other events regarding salvation would have happened. Schaff notes the first clear evidence of Christmas as a celebration on December 25, 360, when Liberius, consecrating Ambrose's sister Marcella as a nun, commented on the "festival of [thy] bridegroom" (Schaff 2014, p. 2144). There are many elements of celebration apparently borrowed from a number of pagan festivals observed in December, such as use of candles, giving gifts to people, and perhaps decorating with a tree (Schaff 2014, p. 2145). Schaff notes that none of these actions are objectionable per se. Chrysostom, with others in early Christianity, was of the opinion that Jesus' actual birthday was December 25, though we have no clear data confirming the date. The season of Advent grew up, connected with a solemn preparation for the coming of Christ (Schaff 2014, p. 2146). The martyrs' days following Christmas Day were also added about this time.
10/21/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§76. The Church Year." (pp. 2135-2143).
The cycle of the church year appears in clear definition after the 4th century. Schaff observes that Judaism and other religions had orderly systems of observances throughout the year as well (Schaff 2014, p. 2135). He briefly notes some of the parallels between the organization in Judaism and Christianity. There are clear distinctions between the two, however. Schaff describes the Christian year as centered on Jesus. "In its original idea it is a yearly representation of the leading events of the gospel history; a celebration of the birth, passion, and resurrection of Christ, and of the outpouring of the Holy Spirit, to revive gratitude and devotion. This is the festival part, the semestre Domini. The other half, not festal, the semestre ecclesiae, is devoted to the exhibition of the life of the Christian church, its founding, its growth, and its consummation, both is (sic) a whole, and in its individual members, from the regeneration to the resurrection of the dead" (Schaff 2014, p. 2136). Though useful in sustaining a rhythmic repetition of the life of the Church, Schaff considers it to have become bogged down and overloaded with additional saints' days, thus drawing attention away from its original purpose. The calendar grew from second century observances of Easter and Pentecost, then the additional observance of Epiphany (Schaff 2014, p. 2137). By the fourth century Christmas was observed, then seasons before and after Easter, Pentecost, and Christmas. Commemorations of martyrs and saints were gradually added to the calendar, often as local events. Schaff finds that these interfere with the weekly rhythm of labor and rest, as well as promoting an unhealthy level of attention on myths and legends of heroic faith (Schaff 2014, p. 2139).
In contrast to Roman observances, the Greek church year is more closely tied to Jewish customs (Schaff 2014, p. 2139). Their year begins after the feast of the Holy Cross in September, about the time of the start of the Jewish civil calendar, though it previously began near Passover. Readings in church are more similar to Jewish lectiones continuae than to the Latin pericopes, often arranged topically.
Schaff describes abuses of festivals as an early problem, commented upon by Christian authors as early as Gregory Nazianzen, who identified the same sort of excesses found in Greek revels appearing in Christian festivals. After Pope Gregory I there were instances of "christianizing of heathen forms of cultus and popular festivals" (Schaff 2014, p. 2140).
Schaff does note an effort in the 16th century Reformation to restore observances to earlier simplicity (Schaff 2014, p. 2141). Christmas, Easter, and Pentecost received more emphasis in general. The stricter Calvinists rejected the church year altogether but placed a strong emphasis on a weekly day of rest.
"§77. The Christmas Cycle." (pp. 2143-2148).
Schaff sees Christmas as of tremendous importance due to the incarnation as the "turning-point of the history of the world" (Schaff 2014, p. 2143). The family participation in Christmas makes it of special interest, especially to children due to the associated feasting and giving of gifts. The holiday has no Old Testament feast which corresponds. This may explain its later arrival as a festival of the church. Additionally, there is no conclusive biblical data regarding the date of Jesus' birth (Schaff 2014, p. 2144). In early Christianity, Epiphany was treated as more prominent. However, by the time of Chrysostom the festival was observed, and was rightly seen as a commemoration of an event without which none of the other events regarding salvation would have happened. Schaff notes the first clear evidence of Christmas as a celebration on December 25, 360, when Liberius, consecrating Ambrose's sister Marcella as a nun, commented on the "festival of [thy] bridegroom" (Schaff 2014, p. 2144). There are many elements of celebration apparently borrowed from a number of pagan festivals observed in December, such as use of candles, giving gifts to people, and perhaps decorating with a tree (Schaff 2014, p. 2145). Schaff notes that none of these actions are objectionable per se. Chrysostom, with others in early Christianity, was of the opinion that Jesus' actual birthday was December 25, though we have no clear data confirming the date. The season of Advent grew up, connected with a solemn preparation for the coming of Christ (Schaff 2014, p. 2146). The martyrs' days following Christmas Day were also added about this time.
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