THE LITURGICAL YEAR.docx

1
THE LITURGICAL YEAR
COSMIC TIME AND HUMAN LIFE
Our human life is closely bound up with its cosmic environment. The earth’s course around the
sun creates the measure of time we call the year. The circuit which the moon makes around the
earth is translated into one month. The swift turning of the earth on its own axis translates into one
day and one revolution of the earth around the sun translates into one cosmic year. Thus the orderly
regularities of astronomy yield objective divisions of time that exercise a decisive influence on
organic life by reason of alternation of light and darkness, heat and cold that accompanies them.
Within the year we experience variations proper to the four seasons namely winter, summer,
autumn and spring. The circuit of the moon around the earth gives the experience of further
division of time due to phases of the moon namely , new moon, waxing half-moon, full moon,
waning half-moon. These quarters of the moon may have been the earliest basis for elaboration of
seven day week.
The human race must accept its inescapable placement in these cosmically based divisions of time,
the day, week, month and year. The regular recurrence of this provides us with units of time for
measuring our life and experience and determines our behavior and activities.
Deeply religious people among primitive peoples and civilized nations of antiquity regarded these
temporal sequence as a gift or disposition of the cosmic heavenly powers. They considered certain
times to be times of salvation, others to be times of danger or unlucky times. Thus created reality
itself gave the impetus to a religious attitude that was variously shaped by divisions of time, and
to an annual religious calendar with its ritual sacrifices of thanks giving, expiation and suppliant
petition, with its prayers, rites and processions, and perhaps with its periods of abstention from
work of any kind.
Among all peoples rites of passage had a special role. Such festival rituals were celebrated at key
points in the life cycle. Such events as birth, weaning, puberty, marriage and death didn’t belong
solely to the private sphere, but were regarded as a concern of the entire tribe or community and
were therefore celebrated in a public form.

2
People have always seen such events as actions of celestial powers consequently having a religious
character. They thus became institutionalized feasts and commemorations.
This secular time which the course of the year represents is itself a gift of the creator and Christians
must accept to live in it and shape it to their own purposes. In this historical time, Gods saving will
makes its presence felt in many forms. In Christ, God has entered it in an especially clear and full
way, so that all time has become Gods time and a time of salvation, since his offer of salvation is
directed to all periods of history and all human beings, in other words, it is universal. The church’s
task is to make known and accessible to all human beings of all times and places the saving work
whose foundations have been laid in Christ. This is done through celebration of the word and
sacraments and in her many pastoral activities.
The Christian feasts must be celebrated over and over again if it is to perform its function of
proclaiming salvation and making it present in the here and now. It was and it is therefore
natural to take advantage of the cosmic year as a unit of time, and thus assure a cyclical repetition
of it. The fixing of particular dates in the cycle is suggested to some extent by scriptures or on
conventions established in the course of history.
The church year is thus to be understood as the sum of all the liturgical feasts that have found their
set place in the annual cycle.
DEFINITION OF LITURGICAL YEAR
1. It can be defined as the commemorative celebration throughout a calendar year , of the
saving deeds of God accomplished in Jesus Christ , recalling the whole mystery of Christ
from his Incarnation to the day of Pentecost and the expectation of his second coming.
2. The span of time , one solar year long , comprising fifty two weeks beginning with the first
Sunday of Advent , and ending with the Saturday of the thirty fourth week in ordinary time,
i.e. The Saturday after Christ the King Sunday.
JEWISH FESTAL CALENDAR AND ITS INFLUENCE ON LITURGICAL
YEAR
If we want a full and rounded understanding of the Liturgical calendar we must have some
knowledge of the Jewish festal year. The latter underwent extensive historical development

3
in which the old feast were not only supplemented by new ones but to some extent changed
their own meaning. Three preliminary observations are indispensable for a good
understanding of the Jewish festal calendar.
 The calendar was a lunisolar one in which the solar year provided the overall
temporal frame of reference but was divided according to the circuits of the moon
around the earth. The new moon and the full moon especially played an important
role.
 In Israel the year originally began in autumn and specifically at the new moon after
the autumn equinox.
 All feast days began on the evening of the preceding day and lasted until the
following evening.
We have in the Old Testament the testimony of the religious and ritual year. This year was
moderated by the cosmic year by the fact that its celebrative moment coincided with the times of
cosmic year such as day, week, month and seasons.
In the primitive conception of the feast is the past which is relived and actualized. This
commemoration of the history makes every Israelite of every generation to feel a direct
participation in the saving event. From this conception there developed what can be called
liturgical time of the feasts which will be conceived as the continuation of the history of salvation.
The reality of this history will continue to refill with its proper presence every celebration which
acquires its power and significance from the same event. The liturgical year has the same
significance in the church today.
God’s intervention in the history of salvation has its center on the Paschal event of exodus. These
events will dominate and orient all the worship practices of Israel. The celebration of the Paschal
Mystery of Christ which borrows heavily from the Paschal events of Israel have the same influence
on the liturgical year.
We shall look at some Jewish feasts looking carefully at their meaning and significance then and
also how they influenced the current feasts we have in the liturgical year today as follows.

4
1. SABBATH
The word Sabbath is derived from Hebrew Shabbat, which means to leave off or to rest. It is so
connected with Gods resting after the six days of his work of creation. It plays a very important
role in the festal calendar. It is the end and crown of seven day week and may be called the
primordial feast day of the Jewish people a day of rest but also of openness to Yahweh and his
Word. Sunday which is the Christian new Sabbath has a special preeminence over other days since
it is the day of the celebration of the resurrection of Christ. It is a day of rest in our liturgical
calendar. Special emphasis on celebration of the Word of God is given on Sundays.
The Sabbath is also to be regarded as a commemoration of the liberation from slavery in Egypt
and as an obligatory sign of the covenant. DT 5; 15, EX 31; 16, 17. Sunday too commemorates the
resurrection of Christ as noted earlier and this remains a constant reminder of our covenant with
God through Christ. The celebration of the Eucharist is itself a reminder of the covenant between
God and us.
It is also important to note that failure to observe the Sabbath was subject to very severe sanctions.
Everyone who profanes it shall be put to death. Ex 31; 14, 15. Sunday is a Holy day of obligation.
Failure to attend Mass on Sunday is treated as a mortal sin in the church although it lacks severe
sanctions than the Jewish Sabbath.
It was also a day of holy convocation and an appointed feast of the Lord. Today Sunday is too
considered in the same way in the church where by the faithful gather in the churches for holy
convocation.
The domestic life of devout families was and still shaped by the Sabbath. In addition to
participation in synagogue liturgy there was and is a richly detailed in the home that both expresses
and nourishes deep faith and genuine piety. Today many faithful meet after Sunday mass in small
Christian communities, ecclesial and devotional groups to deepen their faith and piety through
prayer and charitable deeds.
We notice a very close connection of Sunday with the Jewish Sabbath. The most significant
difference to note is that Sabbath is celebrated on the last day of the week while Sunday liturgy is
celebrated on the first day of the week due to its connection on the resurrection of Christ.

5
THE PASSOVER AND THE FEAST OF UNLEAVENED BREAD
These feast are part of the great pilgrimage feasts of the Jews. Every Jew who had reached the age
of 12 years was obliged to attend at least one of these great pilgrimage feasts. This is testified in
the gospel where Jesus was taken to the temple at the age of 12 and got lost there. Luke 2; 39, 52.
The two feasts are of different origin but were later fused into one single feast. Passover originates
in the nomadic custom of sacrificing a young male of the flock in the springtime and smearing its
blood on the tent poles as protection against the deadly action of the evil spirit and eating its flesh
that has been roasted over an open fire. This has always been taken as a prefiguration of the
Eucharist besides the story of manna from heaven.
Behind the feast of unleavened bread, Matzot, is the rural practice of dedicating the first sheaf of
barley to the divinity and only eating the unleavened bread for seven days until the new leaven has
been gotten from the flour of the new harvest. It therefore has an agrarian origin.
These two feasts are interpreted as visible signs of liberation from Egyptian servitude. They
became a single feast that was celebrated annually. In this celebration they felt that they themselves
shared to the same religious response as had been given by their forefathers when they left Egypt.
The fact that Jesus instituted the Eucharist on the Passover feast makes it very clear that these
feasts had a great impact on celebration of the Easter Triduum when we celebrate the redemptive
act of Christ.
THE PENTECOST FEAST
This was also known as the feast of the weeks. It was celebrated seven weeks after the feast of the
unleavened bread in thanksgiving for the wheat harvest. It was given the name Pentecost because
it was celebrated on the 50th
day. It was a joyous one celebrated with various sacrifices in the
temple. Lev 23; 15, 21. Later on it was associated with the recall of covenant at Sinai and giving
of the 10 commandments. It thus became one of the feasts commemorating the salvation history

6
of Israel. Today the feast is a commemoration of the day Jesus sent the power of the Holy Spirit
to the apostles marking a new dawn for the church of Christ. Many refer it as the birthday of the
Church. It is important to note that it is celebrated 50 days after Easter. The Holy Spirit reminds
us of the baptismal covenant between us and God just as it reminded the Jews of the Sinai covenant
through the Decalogue.
THE FEAST OF ATONEMENT. YOM KIPUR.
It was celebrated on the 10th
day of Tishri, during the first moon of autumn as a day of strict rest
from work for the purposes of penitence and absistence. It was only on this day that the High priest
was allowed to enter the Holy of holies behind the curtain. He could offer a bull of sacrifice for
his own sins and sins of others, smear the blood on the cover of the Ark of the Covenant as he
burns incense. The days between the first and tenth of Tishri were days of penance. Atonement
was marked by strict fast, lengthy prayers and readings and repeated confession of sins by the
people. All these aspects are evident in the Lenten season as a way of preparation for Easter.
FEAST OF DEDICATION OF THE TEMPLE
Judas and his brother rededicated the temple which was desecrated and devastated. 1 Mac. 4; 48,
51. The new altar was erected and sanctuary rebuilt. Various rituals were performed e.g.,
consecration of the courts, making new vessels, burning incense etc. Similar rites are performed
today in the rite of dedication and consecration of a church.
THE DAY OF NATIONAL MOURNING
On the 9th
month, the Jews remembered with sorrow great national catastrophes among others.
 The destruction of the first temple in 586 BCE
 Destruction of the second temple in 70AD.
Many Jews lost their lives and therefore they were remembered and prayed for on this day.
This could have influences the Christian rites of commemoration of the faithful departed
in every mass and particularly dedication of 2nd November and in deed the whole month
of November for the commemoration of the faithful departed.

7
CONCLUSION
The Jewish festal calendar forms the background and root of our liturgical year. Christ and
his disciples lived this Jewish festal calendar. From this we can confirm the Biblical origins
of the liturgical year. As Adolf Adam states, the liturgical year doesn’t come from a
draughtsman’s table nor does it owe existence to shrewd thinking and careful planning, but
rather that it emanates, and derives its growth, from a heart, as center. This heart of the
liturgical year is the passion, death and resurrection of Christ.
GENERAL NORMS OF THE LITURGICAL YEAR
 The liturgical year begins on the first Sunday of Advent and ends on Saturday after
solemnity Christ the King Sunday.
 A liturgical day runs from midnight to midnight. However the celebration of Sundays and
solemnities begins with first vespers, i.e. Evening of the day before.
 Sunday is the primordial Christian feast, the weekly paschal celebration, observed by the
universal church according to apostolic tradition. It is the Easter which returns week by
week, celebrating Christ’s victory over sin and death, the fulfilment in him of the first
creation and the dawn of the new creation.
 The celebration of Sunday only gives way to the solemnities or feasts of the Lord.
Therefore solemnities that fall on these Sundays are observed on another day, as indicated
on the annual ordo published by an episcopal conference, diocese or religious order.
 The Nicene creed is said on all Sundays and the Gloria said in most Sundays but omitted
on Sundays of Advent and Lent.
 Solemnities are regarded as the most important days in the calendar, and begins with the
first vespers on the evening of the day before. Some solemnities have vigil masses to be
celebrated on the evening of the day before. The Gloria and creed are said at Mass on all
solemnities.
 Feasts are celebrated within the limits of the liturgical day. However if a feast of the Lord
in the universal calendar falls on a Sunday in the season of the year or Christmas season it
replaces the Sunday Mass. E.g. transfiguration.

8
 Celebration of memorials is regulated by the norms of the missal. Memorials that fall on
weekdays of lent are celebrated as optional memorials.
 Optional memorials are also celebrated and regulated by the norms of the missal. When
several optional memorials fall on the same day, only one is to be celebrated in the Mass.
The creed and the Gloria are not said in celebration of memorials and optional memorials.
 Apart from Sundays the universal days of obligation are.
 Christmas day. 25th
December.
 The epiphany. 6th
January
 The ascension.
 Corpus Christi.
 Mary mother of God. New Year.
 Immaculate Conception. 8th
December.
 Assumption of Mary. 15th
August.
 St. Joseph the Husband of Mary. 19th
march.
 St. Peter and Paul. 29th
June
 All saints. 1st
November.
NB. With prior approval of the Pope, episcopal conference may suppress some holy days of
obligation or transfer them to a Sunday.
NB.
 Only the Pope can regulate sacred time in terms of establishing, transferring or suppressing
holy days or days of penance that apply to the universal Church.
 However, a diocesan Bishop can proclaim special feast days or days of penance within his
Diocese or territory but only for specific occasions.
THE STRUCTURE OF THE LITURGICAL YEAR
In this topic we shall address the following.
 Name of the season
 Brief historical development.
 The Liturgy of the season.
 The liturgical environment.

9
 Readings during the season.
 Songs.
THE SEASON OF ADVENT
1. WORD ADVENT
The word advent signifies coming or arrival. It is derived from Latin adventus which means
coming.
The pagans used the word advent to mean the coming of their god. On a fixed day of the year they
exposed its statue. In that way they thought the god would become present among them.
The word advent was also used for the visit of a king to a city or his coronation.
Christians applied all these various meanings to the coming of their God into the world, in Jesus
Christ, and the word advent was specifically used to identify the period set aside to prepare for the
visit.
2. A BRIEF HISTORICAL DEVELOPMENT
In Rome, the beginning of an advent Liturgy becomes visible for the first time in the middle of 6th
Century in connection with winter ember days, the masses of which make use of Advent theme.
A new and significant direction is taken under Gregory the great 590 604 AD, whose sacramentary
contains four Sunday masses that have an impress of Advent in them. Here we note that the original
focus of Advent was not so much on the final coming of the Christ as on the incarnation of Christ
and on preparation for its liturgical celebrations.
In the parts of the church especially the Gaul there was notable shift of emphasis in this regard
with eschatological dimension, i.e., the second coming of Christ.
The Roman liturgy also borrowed from the Gaul, the penitential character of Advent and also the
dropping of the Gloria and usage of color purple as the color of the season. However in Rome
Advent was not regarded strictly as a penitential season. This is proved by the fact that the joyous
alleluia was retained. Gloria is not omitted for the same reason it is omitted during Lent. It is
omitted so that on Christmas night the angels’ song may ring out once again in all its newness.

10
As for the length of Advent season, the Roman solution won out only after hesitations, although it
had been decreed for the Frankish kingdom. Only in the 10th
and 11th
centuries does the Roman
position seem to have been accepted throughout the Franko Gallic world.
The rule that advent should begin earliest on November 27th
and latest on 3rd
December has been
retained in the reformed Liturgy. Officially , advent begins on the first evening prayer of the
Sunday which falls on or closest to 30th
November and ends before the first evening prayer of
Christmas , i.e., 24th
December evening. The liturgy of the 4th
Sunday can however no longer be
suppressed if it falls on 24th
December.
3. THE LITURGY OF THE SEASON
In this we are considering the key message that God is communicating to us in the season.
 The season has a twofold character as follows.
 It is a time for preparation of Christmas when the first coming of Gods son is
recalled. This is what is celebrated directly from 17th
December to 24th
December. A Christmas Novena is usually observed during this time.
 It is also a season when minds are directed by this memorial to Christ’s second
coming at the end of time. It is thus a season of joyful spiritual expectation.
Theologians are today adding a third dimension with emphasis on reception of Christ in the
believer’s heart.
NB advent is not primarily a season of penance in preparation for the judgement of the
returning lord, but a festive commemoration of the incarnation and on the basis of the
incarnation, devout joyous expectation of the Parousia.
 Advent is a season of preparation and reflection, hope and anticipation. The spiritual
hunger that consumes at this time is to be quelled by the way the church prepares us
for the coming of Christ in three fold manner as follows.
 The old testament through the prophet Isaiah and with many messianic
prophesies does much to reveal God. As there is progressive revelation,
simultaneously with this develops our longing for the redeemer.

11
 John the Baptist the herald and forerunner of the savior’s advent in history. He
shows us that advent is time for conversion. His words lead us to genuine
reformation.
 Through the Blessed Virgin Mary we see that our salvation is built on human
framework. What better model could we have than she who bodily contained
and sheltered him a most perfect example of Gods dwelling.
 Other key personalities in this includes Zechariah and Elizabeth.
 Key themes of the season are as follows.
 1st
Sunday of Advent. Hope
 2nd
Sunday of Advent. Love
 3rd
Sunday of Advent. Joy
 4th
Sunday of Advent. Peace
4. LITURGICAL ENVIRONMENT
 The liturgical color used is purple or violet. However on the 3rd
Sunday which is also called
Gaudete Sunday, pink rose color may be used.
 Advent wreath. It is a circle of evergreen branches with four candles on it. It is formed
from sprigs of green foliage in a circular shape, which surrounds the four candles. A distinct
candle is lighted each of the four Sundays of Advent to symbolize the coming of Christ the
light of the world.
 Tree of Jesse. It can be prepared in various ways, depending on the availability of material.
The first option is that of using real shoot that springs forth from the stem of a tree, in line
with the biblical image given by the prophet Isaiah. The second option is that of drawing a
large tree with many branches and placing it on the sanctuary or in a place where it can be
seen by everyone. On the branches some pictures highlighting the history of salvation can
be placed. Beginning with Adam and Eve, these pictures will show how the people of Israel
prepared themselves for the coming of the messiah. This tree will also remind us of our
ancestors and their longing to see the proto ancestor, Jesus Christ.

12
 Flowers and Musical instruments. The decoration of the altar with flowers and playing of
musical instruments should be done with a moderation that reflects the character of the
season.
 Gloria. The Gloria is omitted apart from on 8th
December when the solemnity of
Immaculate Conception is celebrated.
 Liturgical Dances. They are omitted. This restraint conveys the character of the season and
prepares us for the joy of the nativity of the lord at Christmas.
5. READINGS DURING THIS SEASON
The readings are found in their respective volumes of the lectionary.
6. SONGS
Songs should be carefully chosen. Only those songs that reflect the character of the season should
be chosen especially entrance and exit hymns.
THE CHRISTMAS SEASON
1. THE WORD CHRISTMAS
The English word Christmas, is a shortened form of Christ’s Mass. it came into English shortly
after the Norman conquest , and grew out then festival referred to as Christs mass , the Christian
tradition of taking Holy Communion on the saints day dedicated to Jesus. The corresponding
terms in other languages e.g. Navidad in Spanish, Natale in Italian and Noel in French all probably
denote nativity. The German word Weihnachten denotes hallowed night. Today the word is used
to mean the Christian festival when the birth of Jesus Christ is celebrated.
The season begins on 24th
December evening and ends on the evening of the feast of Baptism of
the Lord.
2. A BRIEF HISTORICAL DEVELOPMENT OF CHRISTMAS
In the first three centuries of the church, there was no feast apart from Sunday celebration of the
Paschal Mystery and the annual celebration of the same which now we call Easter.
The situation changed at the beginning of the 4th
century. At this time the tendency of explicating
the festal content of the annual feast, presenting the saving act of Christ and celebrating the various

13
aspects of it arose. E.g. Celebration of Easter has been divided into many feats of the same e.g.
Ascension, Pentecost etc.
One fact that is certain is that the birthday of Christ on 25th
December was already being celebrated
in 336 AD in the liturgy of the city of Rome. According to apologetics and history of religious
hypothesis, the impulse for Christmas came from the pagan feast of the unconquered Sun God,
Natale solis invincti, which the Roman emperor Aurelian established throughout the empire in 274
A.D. and ordered to be celebrated on 25th
December. According to this hypothesis the Church of
Rome, established a feast of Christ’s birth to be celebrated on the same day in order to immunize
the Christians against the attraction of this pagan feast. The church could point in the scriptures
quotations where Christ is referred sun of righteousness or light of the world, e.g. Malachi 4; 2. 3;
20, John 8; 12. Etc. it is important to note keenly that our present Christmas is only dependent on
the Roman feast only for its date not its content.
The other hypothesis is based on a mathematical calculation. Christ as sun symbolism led
theologians to pay much attention to equinoxes and solstices. John the Baptist was conceived at
the autumn equinox and born at the summer solstice. Since Jesus was conceived six months after
John, he was therefore conceived on 25th
March, and consequently born on 25th
December.
Therefore the church in Rome began to celebrate Christmas on 25th
December in the 44th
century
during the reign of Emperor Constantine, the first Christian emperor possibly to counteract and
weaken the pagan traditions and festivities.
3. LITURGY OF THE SEASON
While the solemnity of the birth of Christ in fact ranks after Easter and Pentecost it remains the
most popular celebration of the Church year, focused on our wonder at the sublime mystery of the
Incarnation. Christmas is a day of obligation and should be celebrated as solemnly as possible.
Great emphasis is laid on the following during this season.
 The Mystery of Incarnation. In the Mass during the day, the prologue of John is read to
proclaim this great Mystery of our faith that brings the greatest possible fulfilment of the
prophet’s words about the messenger of peace. It is the climax of Gods revelation to
humanity through the son. The idea of exchange of natures between divinity and humanity
is picked up in the opening prayer of the Mass during the day and also the prayer over gifts.

14
 The symbolism of the light. This finds its expression in the opening prayer of the vigil
Mass, in the first of the three prefaces of Christmas, gospel of the midnight Mass and also
in the prologue of John during the Mass of the day. Through Jesus, the true light that
enlightens every man was coming into the world at Christmas.
 The mystery of our redemption. The paschal Mystery also finds expression in the
Christmas liturgy in that the latter is concerned with the exalted lord who in his incarnation
emptied himself of his equality with God and humbled himself in obedience unto death on
the cross.
 The life of the Blessed Virgin Mary. Because her life was inseparable from the mystery of
Jesus humanity, her name is mentioned not only in the creed but also in the inserts of the
first Eucharistic prayer. Above all the octave day of Christmas is devoted especially to
commemoration of her.
 Octave. The celebration of the solemnity of Christmas is extended throughout the following
seven days. Throughout the octave the Gloria is recited and the preface of Christmas is
used. It is encouraged that the 1st
Eucharistic prayer be said with special inserts of
Christmas. Other masses are not permitted except funeral masses.
 St. Stephen. The celebration of the feast of St. Stephen the proto martyr is celebrated on
26th
December. The saint has a direct connection with the nativity of Christ being
celebrated in that he was the first adult to bear witness with his life to the incarnate Christ.
 St. John the Evangelist. The feast is celebrated on 27th
December. It has link with the
incarnation in that he was the unparralled herald of the incarnation.
 Holy Innocents. It is celebrated on 28th
December to celebrate the Holy infants who
unknowingly gave their lives for the incarnate word thus showing that martyrdom is always
a gift of God.
 The feast of the Holy Family is a festive occasion particularly suitable for celebration of
rites or prayers proper to the Christian family. On this feast the Christian families can renew
their marriage vows, while those who are preparing for marriage can formalize their desire
to celebrate their marriage in the New Year.
 31st
December which marks the end of civil year is often celebrated with an attitude of
thanksgiving, and praise for the many blessings received during the year. This can be done
through celebration of the evening Mass, and in some places a night long vigil.

15
 The solemnity of the Holy Mary Mother of God is celebrated on 1st
January. It brings the
octave to its conclusion. The day also designated as the world day of peace and it is an
opportunity for us to become aware of the importance of being instruments of peace
wherever we are.
 The celebration of Epiphany celebrated on 6th
January or the nearest Sunday has a strong
missionary character. The date of Easter is announced on this date in a solemn form. The
proclamation is found in the Missal.
 The feast of the Baptism of the Lord concludes the Christmas season. At this mass a
reminder of our Baptism, the rite of blessing and sprinkling with water can be used.
4. THE LITURGICAL ENVIRONMENT
 The liturgical color of this season is white or gold except for the feast of St. Stephen the
martyr and the Holy innocents which is red.
 Decorations. The way the church is prepared should reflect the centrality of the feast of
nativity in our faith and the joy we feel at the birth of our Lord. Evergreen branches and
other decorations can be used to adorn not only the entrance of the church but also its
inside. Flowers and especially live once can be used for decoration of the altar.
 The crib. This is another way of expressing the mystery of incarnation which took place in
concrete moment and place. It is advisable to build a small crib at home and to gather
around it for prayer and reading the biblical accounts of the Lords birth.
 Christmas tree. This is a powerful symbol in many cultures it evokes both the tree in the
middle of the Garden of Eden and the tree of the cross planted at Golgotha. In African
tradition, the tree of life is very important as it symbolizes the life that does not die. It is a
tree that stays evergreen the whole year, thus pointing in the direction of life, fertility and
communion.
 Candles and lamps may also be used during this season extra from what is normally used
during ordinary days.
 Gloria is sung throughout the octave and on all Sunday during the season
 Liturgical dances are allowed throughout this season.
5. READINGS
 The readings are found in their respective volume of the lectionary.
6. SONGS

16
 Songs should be carefully chosen that will reflect the character of the season.
 It is important for those choosing the songs to read the readings beforehand and choose
songs that are related to them.
 Christmas carols. It is encouraged that Christmas carols be sung to convey the character of
the season.
THE LENTEN SEASON
1. THE WORD LENT
The word Lent has Germanic roots from the word Langitinaz referring to lengthening of day or
spring time. Today the term is used in Liturgy to refer to the period of 40 days in preparation for
celebration of the Paschal Mystery of Christ. Its tradition has its root on the practice of fasting for
40 days by Jesus in the desert as it is narrated in all the synoptic gospels.
The season starts on Ash Wednesday and ends on Holy Saturday, just before the beginning of the
vigil Mass.
2. A BRIEF HISTORICAL BACKGROUND OF LENT
Jesus Christ spent 40 days in wilderness to fast and pray. This is one of the factors that inspired
the final length of Lent. Historians agree that 40 days before Easter emerged shortly after the
council of Nicea in 325 AD. Earliest observance of lent seems to have focused particularly on the
practice of fasting.
The practice of fasting from food is common in three Abrahamic faiths namely Judaism, Islam and
Christianity. In all of them, it is intimately connected with additional focus on prayer and the
practice of assisting the poor by giving alms or donating food.
By the 4th
century a regular practice of fasting for 40days became common in Christian churches.
Between 5th
and 12th
Centuries when Christianity spread through Western Europe, the observance
of lent did as well with specified restriction by respective Bishops.
Today the season is observed throughout the church with insistence on fasting, prayer and
almsgiving.

17
The primary purpose of Lenten season is preparation for Easter. We can’t talk about this season
without making reference to the Easter season. It is a penitential season of prayer. It predisposes
people to receive more graces that Christ has earned through his passion and death.
The season has a twofold character as follows.
 Penitential character which includes various facets, primarily and originally as a period of
fasting. Penitential practices should be adapted in ways that are possible in our times for
different regions, as far as they fit the circumstances of the people of God, e.g. Bible
services, longer periods of prayer, instructions and enlightenment of the people etc. Pope
Paul VI, explicitly named Ash Wednesday and Good Friday as days both of fast and
absistence and other Fridays as days of absistence. To enhance this penitential spirit during
Lent, prayer and almsgiving are emphasized as other key pillars of lent besides fasting.
 Preparation for Baptism. The Lenten liturgy call us to deepen the sense of our condition as
baptized people. We do so by choosing to follow Christ more closely by becoming in some
sense other Christ. Lent is a period of doing. After truly listening we must respond and put
into practice what we have learned. Celebration of RCIA is also done at this time.
 Key days during Lent.
 ASH WEDNESDAY
At the beginning of Lent, ashes are blessed on this day during Mass after the homily. The blessed
ashes are then imposed on the faithful as assign of conversion, penance, fasting and mortality.
Priests and deacons normally impart this sacramental but instituted acolytes, other extra ordinary
ministers or designated lay people may be delegated to impart ashes, if the Bishop Judges that it
is necessary. The ashes are made from the palms used the previous year on the celebration of
Passion Sunday.
The penitential rite is usually omitted during this Mass.
Where Mass is not celebrated, the rite of blessing the ashes may take place within the liturgy of
the word, using the readings provided for during the day.

18
Blessed ashes that remain, are mixed with water and poured into a sacrarium or down the drain of
the font or into the garden.
The day is to be observed as a day of penance in the whole Church one of both fasting and
absistence
 1st
SUNDAY OF LENT
During this Mass the Bishop should celebrate the rite of election of catechumens in the cathedral
or in some other church, as seems appropriate.
 3rd
SUNDAY OF LENT
The first scrutiny is celebrated in accordance with RCIA. In this case, the prayers of masses of
scrutinies are used. Where this rite is celebrated the readings of Year A can be read even in Years
B and C.
 4th
SUNDAY OF LENT
It is also called Laetare Sunday. The second scrutiny is celebrated in accordance with the RCIA.
Readings and prayers as above. Musical instruments may be played and the altar decorated with
flowers. Rose colored vestments may be worn on this Sunday.
 5th
SUNDAY OF LENT
The third scrutiny is celebrated in accordance with RCIA. Readings and prayers as above.
 PALM SUNDAY
Two key things are celebrated on this day namely, commemoration of the triumphant entry of
Jesus in Jerusalem and his passion. The day marks the beginning of the Holy Week. The following
is done on this day.
 Blessing of palms
 Procession with palms. Every effort should be made to ensure that this procession in honor
of Christ the king is so prepared and celebrated that it is of great spiritual significance in
the life of the faithful. The palms should be taken home where they will serve as a reminder
of the victory of Christ which they celebrated in the procession.

19
 CHRISM MASS
On Holy Thursday morning, the Bishop concelebrates Mass with his body of priests in the
cathedral. However for pastoral reasons it may be celebrated in another church. Lay representatives
from various parts of the diocese should take part in this Mass to witness the renewal of priestly
commitment and pray for the Clergy. . The following is done during this mass.
 The Priests renew their commitment
 The oils of chrism are consecrated.
 The oils of catechumen’s and the oils of the sick are blessed.
 SACRED TRIDUUM
This is the culmination of the entire liturgical year. The solemnity of Easter has the same kind of
preeminence in the liturgical year that Sunday has in the week. It begins with the evening Mass of
the Lords supper , reaches its climax in celebration of the Easter Vigil and closes with evening
prayers of Easter Sunday.
 Lords supper Mass
Three principal mysteries are commemorated in this Mass.
 The institution of the Holy Eucharist.
 The institution of priesthood.
 Commandment of the Lord concerning fraternal charity.
Key things to note in this Mass.
 The Mass is celebrated in the evening at a convenient time with the full participation of the
whole local community and all the priests and ministers exercising their office.
 Holy Communion may only be distributed to the faithful during Mass, but it may be
brought to the sick at any hour of the day.
 The altar may be decorated with flowers with a moderation that accords with the character
of this day.
 The tabernacle should be entirely empty.
 Sufficient amount of bread should be consecrated in this Mass for the communion of the
clergy and the people on this and the following day.

20
 The Gloria in excelsis is sung. While the hymn is being sung, bells are rung, and when it
is finished they remain silent until the Gloria in excelsis of Easter vigil. Organ and other
musical instruments may be played only to support singing.
 Washing of the feet is done after the Homily. The custom of the Archdiocese of Nairobi is
in favor of washing men just as the rubrics state.
 The Most Blessed Sacrament is transferred to the place of repose. The faithful are invited
to continue adoring the Eucharist for a suitable length of time during the night, according
to local circumstances, but after midnight the adoration should take place without
solemnity.
 At an appropriate time, the altar is stripped, and if possible the crosses are removed from
the church. It is expedient that any crosses that will remain in the church be veiled.
 Good Friday
 On this and the following day, the Church by a most ancient tradition doesn’t celebrate the
sacraments at all, except for penance and anointing of the sick.
 Holy Communion is distributed to the faithful only within the celebration of the Lords
passion. However, it may be brought at any hour of the day to the sick who can’t participate
in this celebration.
 The altar should be completely bare, without a cross, candles or cloths.
Way of cross
 A more prolonged and solemn form of the way of the cross is appropriate. It originated
from imitation of the practice of early Christians of visiting the scene of Christ’s passion
and death in Jerusalem. The term is derived from the method of performing this devotion,
namely standing and gathering at 14 different places while meditating or praying on the
passion of Christ. It was promoted by Franciscans in the 14th
century. The number of
stations was fixed to 14 by Clement XII, 1730 to 1740.
 To date the devotion is kept on all Fridays of Lent and on Good Friday. It should be
celebrated at a convenient hour. Care should be taken to avoid the exaggerations of our
times especially on the hours taken, the size of the cross carried and the distances the
faithful’s have to travel in the way of the cross. It should be made as solemn as possible.

21
CELEBRATION OF THE PASSION OF THE LORD.
 It takes place about three o’clock unless a later hour is chosen for pastoral reason.
 Red vestments are worn.
 The priest prostrates and the rest kneel as the ministers enter the church.
 The celebration is divided into three parts as follows.
1. The Liturgy of the Word
This consists of the first reading and its psalms, the second reading and the passion narrative
according to John. Then the priest gives a brief homily. The solemn intercessions are also part of
this rite.
2. Adoration of the Holy Cross
The cross is covered by a violet veil. There are two forms of showing the cross.
 The cross between two lighted candles is carried to the middle of the sanctuary. The priest
uncovers the upper part of it, then the right arm, and the left arm as he sings ….behold the
wood of the cross on which the salvation of the world hangs. All respond, come let us
adore.
 The priest goes to the entrance of the church. He receives the unveiled cross. He sings as
above, then moves to the middle of the church and sings again. Then he moves to the
sanctuary and does the same. After each response, all kneel and for a brief moment adore
in silence.
 The cross is either kept at the entrance of the sanctuary between two lighted candles or it
is held by ministers.
 Reverence is shown by a simple genuflection or by some other sign appropriate to the usage
of the region e.g. by kissing of the cross.

22
3. Holy Communion
The Blessed Sacrament is brought from the altar of repose placed on the corporal at the altar
between two lighted candles. The priests continues as indicated in the rubrics. After communion
all genuflect to the cross and depart in silence.
The altar is stripped but the cross remains there with two or four candlesticks.
HOLY SATURDAY
On this day, the church waits at the Lords tomb in prayer and fasting, meditating on his passion
and death and on his decent to hell, and waiting his resurrection.
The church abstains from the celebration of the Mass, with the sacred table left bare until after the
solemn vigil.
Holy Communion may only be given on this day as viaticum.
 The mother church vests herself simply in violet.
 Playing of musical instruments as well as floral decoration of the altar should be marked
by a moderation that reflects the character of this season.
 Liturgical dances should be omitted.
 A certain austerity should characterized the setting of the Lenten Liturgy. Simple
candlesticks may well be placed on or around the altar.
 Alleluia is not sung on any day until Ester Vigil.
 During Lent, an appropriate Mass for various needs and occasions may only be celebrated
when there is some genuine need or pastoral advantage.
 Public celebration of Sacraments during Lent should be characterized by a certain
restraints. E.g. those who wish to marry during this time should be advised to take account
of the penitential season and thus accept a limitation of outward signs of solemnity and
festivity.
 The sacrament of penance should be readily available, and pastors should ensure that ample
opportunity is offered for confessions. Priests are encouraged come together in deaneries
to give confessions.

23
5. READINGS
The readings are found in their respective volume of the lectionary.
6. SONGS
 Songs should be carefully chosen that will reflect the character of the season.
 It is important for those choosing the songs to read the readings beforehand
and choose songs that are related to them.
EASTER SEASON
1. THE WORD EASTER
The word possibly descends from the name of a pagan goddess. Venerable Bede a 7th
century
Anglo Saxon historian writes that the word Easter comes from the goddess Eostre , an ancient
goddess of fertility and the goddess of the dawn who originated in what is now Scandinavia. It was
a pagan holiday of renewal and rebirth honored in the early spring. It is also possible that it evolved
from Germanic words meaning dawn, East, and sunrise, words that may have had their own roots
in the old German word for resurrection.
Easter has several names which differ depending on languages, but most are derived from Greek
and Latin pascha which is taken from Hebrew Pesach which means Passover.
The season runs from Easter vigil on Holy Saturday to the evening of the celebration of the
Pentecost Sunday.
2. A BRIEF HISTORICAL BACKGROUND
The early Church didn’t celebrate Christmas day or any other feast. There was only the weekly
celebration of the Lords resurrection. Later there was a feeling that the central events of our faith
should be celebrated in a special way. Easter was considered the mother of all feasts and all
Sundays. By the beginning of the 2nd
century Easter vigil was being celebrated.
In addition to Sunday as the regular recurring memorial day of the death and resurrection of Christ,
there seems also to have an annual commemoration of the Pasch. St Paul in 1 Cor 5; 7,8, leaves
no doubt that the minds of the believers at that time, the Jewish Passover had taken on a new
meaning for Christians. This new meaning assigned to the Jewish feast suggests that during the

24
days of Jewish Passover the apostolic communities celebrated the memory of the Christian Paschal
Mystery with heightened intensity.
In the second half of the 2nd
century there arose a controversy as to the exact date of the celebration
of Easter. One school of thought was in favor of the 1st
day of the full moon in the first month of
spring no matter which the day of the week this should turn out to be. The other school of thought
was in favor of the first Sunday after the 14th
of the Nisan. This controversy proofs that while the
feast of is expressly mentioned in 2nd
century, it was already being celebrated in the 1st
.
The first ecumenical council of Nicea in 325 AD, put an end to the discussion of the date of Easter.
By prescribing that it be celebrated on the 1st
Sunday after the 1st
full moon of spring. Today the
date for Easter is fixed according to the Julian calendar.
The Paschal Mystery is the fundamental fact of our faith and the center to which all Liturgical
feasts are related. Both theologically and historically, the entire liturgical year springs from the
paschal redemptive action of Christ and the celebration of the action.
The Liturgical Year reaches its supreme moments in the celebration of the Lords Jesus Christ, in
the incarnate Word, risen indeed in human flesh, triumphant over mortality of that flesh. Easter is
the mother of all feasts the solemnity of all the solemnities.
Ordo Casel, a great Liturgical Scholar states that, Easter is the cultic proclamation of the
redemptive action which Christ accomplished in his death and glorification namely the conquest
of sin through the cross and thereby the reconciliation of the human race with God, but thereby
too the establishment of the Church, which is redeemed by the blood of Christ and wedded to her
bridegroom by the spirit of the Lord.
This greatest mystery of our faith is celebrated in 50 days as follows;
 EASTER VIGIL
According to a most ancient tradition, this night, is one of the vigil for the Lord to commemorate
that holy night when the Lord rose from the dead. It is regarded as the mother of all vigils.

25
The entire celebration must take place during the night so that it begins after night fall and ends
before day break on the Sunday.
The celebration has the following four parts.
 Lucenarium
 A blazing fire is prepared in a suitable place outside the church.
 Processional cross and candles are no carried.
 The paschal candle is carried.
 The candle is prepared according to the rubrics.
 Where because of circumstances the fire is not lit, the blessing of the fire is adapted to the
circumstances. The priest comes with the candle at the door of the church. The greetings
and preparation of the candle are done as usual.
 A solemn procession follows to the church according to the rubrics.
 After placing the candle at it place, it is incensed and the exsultet is sung.
 The Liturgy of the Word
 Nine readings are prepared, namely 7 from the Old Testament and two from the New
Testament, all of which should be read whenever this can be done, so that the character of
the vigil, which demands an extended period of time, may be preserved.
 Nevertheless , where more serious pastoral circumstances demand it, the number of
readings from the OT, may be reduced, always bearing in mind that the reading of the Word
of God is a fundamental part of this vigil. At least three readings should be read from the
OT, both from the law and the prophets, and their respective responsorial psalms should
be sung.
 Never moreover should the reading of Exodus 14, with its canticle be omitted.
 After the 7th
reading, the last reading from the OT, with its responsorial psalm and prayer,
the altar is adorned, candles are lit, and the priest intones the hymn Gloria in excelsis, which
is taken by all, while bells are rung, according to local custom. After it the collect is said
as usual.

26
 The reading from the epistle is read after which all arise, the priest intones the alleluia three
times, raising his voice a step each time, with all repeating.
 The gospel is read without carrying the candles. This will happen throughout the Easter
season. The focus is on the Easter candle.
 The homily even if brief should not be omitted.
 Baptismal Liturgy
 The baptismal liturgy follows immediately after the homily. In it there is litany of
saints, blessing of water, anointing, and renewal of baptismal vows, baptism and
confirmation for adults.
 The people are sprinkled with water.
 The creed is omitted.
 The universal prayers are said. The newly baptized participate in it for the first time.
 The Liturgy of the Eucharist
 The liturgy of the Eucharist is done in the usual way.
 It is desirable that the bread and wine be brought forward by the newly baptized or if they
are children, by their parents or god parents.
 Before the Agnus Dei, the priest may briefly address the newly baptized about receiving
their 1st
communion and about the excellence of this great mystery, which is the climax of
initiation and the center of the whole of Christian life.
 It is desirable that the newly baptized receive the Eucharist in both kinds, together with
their godparents, catholic parents and spouses, as well as their lay catechist.
 All the faithful may receive in both kinds with the consent of the Diocesan Bishop.
EASTER SUNDAY
 Mass is to be celebrated on Easter Day with great solemnity.
 It is appropriate that the penitential rite on this day take the form of with water that was
blessed at the Vigil.

27
 The sequence found in the lectionary may either be sung r recited
 The renewal of baptismal promises may be inserted instead of the creed
 At dismissal the double alleluia is added.
 The proper inserts of Easter are added in Eucharistic prayer 1.
EASTER OCTAVE
 The practice of observing an octave has its origins in the OT, within celebration of Passover
and the feast of the tabernacles. In the middle ages many feasts had octaves which ended
up obscuring the proper celebration of the liturgical year. They were later suppressed
except for octaves of Easter and Christmas. Unlike the Christmas one, the Easter octave
doesn’t allow any other celebrations within it.
 The first eight days of Easter make up the Easter octave. And they are celebrated as
solemnities of the Lord.
 The octave enables the faithful to celebrate for 8 days the great mystery of resurrection of
the Lord.
 The 8 days are celebrated as solemnity of Easter Sunday especially through singing of the
Gloria, and proclamation of resurrection appearances and the usage of double alleluia at
the dismissal.
 The Eucharist should be brought to the sick so that they may be associated with the paschal
celebration of the whole church.
NB. Divine mercy Novena is observed from Good Friday to the second Sunday of Easter which is
referred to as Divine Mercy Sunday.
4TH
Sunday of Easter
It is called the Good Shepherd Sunday. It is a world day set aside by the Holy Father, for prayers
for vocations to priestly vocations. The homily and general intercessions should develop this
theme. The gospel is always taken from John chapter 10 and presents Jesus as the good shepherd
who is ready to give his life for his flock.

28
The Ascension of the Lord
This solemnity is celebrated either on the Thursday after the 6th
Sunday of Easter. Or according to
the decision of the conference of Bishops, on the 7th
Sunday of Easter. KCCB has always been in
favor of the latter.
Pentecost Sunday
 This is the last day of Easter season. It is a commemoration of the descent of the Holy Spirit
upon the apostles.
 It is the second most important day after Easter in the liturgical year.
 The vigil Mass of Pentecost should be celebrated with solemnity.
 The principal Mass of the day should be celebrated with much more solemnity. This is
characterized by singing of the sequence and special insert at Eucharistic prayer one.
 Red vestments are worn.
 In some places the sacrament of confirmation is celebrated. However the proper texts of
the Mass of the day should be used.
 At the conclusion of the Mass, the Easter candle is to be kept to the baptistery with honor
to be used during baptisms whereby the baptism candles should be lit from it. It should also
be used during funerals whereby it should be kept near the coffin to indicate that the death
of a Christian is his own Passover.
 Mystagogical catechesis should be given during this season.
 Festive Solemnity should mark all Masses celebrated in this season. Actually, the fifty days
are to be celebrated as one feast or even better as one great Sunday. These above others are
days of singing of the alleluia.
 Color white is used. Gold are cream are also allowed. The best vestments of this colors
should be used during this season.
 The Paschal candle should be used in all liturgical celebrations throughout the season. The
candle should be made of wax never be artificial, be renewed each year, be only one in

29
number, and be of sufficiently large size so that it may evoke the truth that Christ is the
light of the world. It should be put near the Ambo or by the altar.
 The church should be prepared in a way that it reflects the centrality of Easter in our faith
and the joy we feel at the resurrection. Evergreen branches, flowers and other decorations
can be used to adorn not only the entrance of the church but also its inside.
 The baptismal font should be very nicely decorated especially if baptism is to take place
during the Easter Vigil or any other Sundays of Eastertide.
 The Gloria in Exelsis is sung on all Sundays of Easter and throughout the Easter octave.
 Liturgical dances are allowed.
 Sprinkling with water is encouraged instead of the usual penitential rite.
 READINGS DURING THIS SEASON
 The readings are found in their respective volumes of the lectionary.
 SONGS
 Songs should be carefully chosen. Only those songs that reflect the character of the
season should be chosen especially entrance and exit hymns.
THE ORDINARY TIME
Apart from the above seasons having their own distinctive character, 33 or 34 weeks remain in the
yearly cycle that do not celebrate a specific aspect of the Mystery of Christ. Rather on Sunday as
they are devoted to the Mystery of Christ in all its aspects. This longest phase of the year of grace
is in no sense ordinary. The dignity of Sunday insisted by the Vatican II Fathers is meant to shine
forth, prolonging the joy of Easter and Pentecost, to celebrate the Mystery of Christ.
Other celebrations are not to take precedence over this day, for Sunday is the foundation and the
nucleus of the entire liturgical year.
The ordinary time is divided into two;
 Ordinary time before lent which begins after the feast of the baptism of the Lord and
continues until Tuesday before Ash Wednesday.
 Ordinary time after Pentecost which begins on the Monday after Pentecost to the Saturday
after the solemnity of Christ the King i.e. on the eve of 1st
Sunday of Advent.

30
LITURGICAL ENVIRONMENT
 The liturgical color of the season is green.
 Each Sunday thoughtful choices must be made about the number and manner of the
liturgical dances during the celebration. It is not advisable to allow numerous dances during
the Mass since they might distract the prayerful and reverential attitude demanded by the
occasion.
 The tradition remains unchanged that in each parish on every Sunday the main act of
worship should be a high Mass, with music and full ceremonial. The solemn rite is the
normal form of celebrating the Liturgy according to the Roman Rite.
 In harmony with the readings of each Sunday, the church can be nicely decorated with a
few posters or a sentence taken from the gospel or other reading. This is demanded when
the sacraments of initiation are celebrated or on a special occasion, like the visit of the
Bishop.
READINGS
 The Sunday readings follow the three year cycle of Year A, B and C.
 The weekday readings follow the two year cycle of Year 1 and 2.
SONGS
 Songs should be carefully chosen that will foster the spirit of active and conscious
participation.
 The readings of the day can be a guide on the choice of the songs.
NB the following shall be included in the notes later.
 Days of obligation.
 Solemnities
 Feasts
 Memorials
 Optional memorials
 Ember and Rogation days

THE LITURGICAL YEAR.docx

Recommended

Recommended

More Related Content

Similar to THE LITURGICAL YEAR.docx

Similar to THE LITURGICAL YEAR.docx (20)

Recently uploaded

Recently uploaded (17)

THE LITURGICAL YEAR.docx