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I actually found this to be an interesting question. Researching it brought me facts that I have never read before. To answer your question, the last Sunday is known as "Passiontide".

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I actually found this to be an interesting question. Researching it brought me facts that I have never read before. To answer your question, the last Sunday is known as "Passiontide".

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In the Roman calendar in place in 1962, the last two weeks of lent were called (in English), "Passiontide". There were subtle changes in the liturgy during this time to denote the deepening Lenten observance of the passion and death of the Lord... for example, the psalm Iudica me at the foot of the altar was not said. Passiontide started on the second Sunday before Easter (the 5th Sunday in Lent-- the weekend after Laetare Sunday) and was labeled Dominica Prima Passionis (the first Sunday of the Passion). The following Sunday was simply Dominica II Passionis seu Palmis, or "the Second Sunday of the Passion or (Sunday) of Palms". On this day and through the week (Holy Week), the liturgy would become even more solemn with the distribution, blessing, and procession with palm branches on Sunday and the reading of the passions from the different gospels on Sunday and the other days of the week. In the present calendar, Passiontide is more or less equivalent to Holy Week, with little additional outward observance compared to the rest of Lent. Two seemingly vestigial practices are observed in the current liturgy. First, the prefaces of the Passion of the Lord may be used from the fifth week of Lent, on. Second, there is a small note after the Saturday Mass of the 4th week of Lent in the current missal which notes that the crucifix and statues may be covered in the Church, according to instructions from the Conference of Bishops. (I suppose that, based on these observances, one could argue that Passiontide continues to be observed in the last two weeks of Lent with its growing focus on the Passion and death of the Lord.)

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Henry James Coleridge has written:

'Passiontide' -- subject(s): Accessible book, Passion

'The baptism of the king' -- subject(s): Passion

'The Chronicle of St. Antony of Padua : \\'

'The life of our life' -- subject(s): Accessible book, Biblical Sources, Biography

'Sowers and reapers'

'The works and words of our Saviour gathered from the Four Gospels' -- subject(s): Accessible book, Biography

'The prisoners of the king' -- subject(s): Meditations, Purgatory

'The passage of our Lord to the Father' -- subject(s): Ascension, Passion

'Religion judged by the world'

'Giving glory to God'

'The ministry of St. John Baptist' -- subject(s): Biography, Public life

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Liturgical CalendarThe liturgical calendar is used by the Church and it starts with the first Sunday of Advent, when we begin to prepare for the birth of Christ. Then comes the Christmas season followed by ordinary time, then Lent, which celebrates the 40 days when Christ was fasting in the desert. Then is Easter, when Jesus rose from the dead. Next comes another ordinary time, shorter than the first. After that there is Advent and the whole cylce starts over.
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Tishrei (September–October) Marcheshvan (October–November) Kislev (November–December) Tevet (December–January) Shevat (January–February) Adar 1 (February; only during leap years) Adar (February–March)In Biblical times, the following Jewish religious feasts were celebrated: Pesach (Passover) – 14 Nisan (sacrifice of a lamb), 15 Nisan (Passover seder) Chag HaMatzot (Unleavened Bread) – 15-21 Nisan Reishit Katzir (Firstfruits) – 16 Nisan Shavuot (Weeks) – Fiftieth day counted from Passover, normally 6 Sivan Rosh Hashanah (Trumpets) – 1 Tishrei Yom Kippur (Atonement) – 10 Tishrei Sukkot (Ingathering) – 15-21 Tishrei Shemini Atzeret (Assembly) – 22 Tishrei Chanukah (Dedication) – 25 Kislev-2/3 Tevet (instituted in 164 BC) Purim (Lots) – 14-15 Adar (instituted in c. 400 BC) The liturgical year in the Eastern Orthodox Church is characterized by alternating fasts and feasts, and is in many ways similar to the Catholic year. However, Church New Year (Indiction) traditionally begins on September 1 (Old Style or New Style), rather than the first Sunday of Advent. It includes both feasts on the Fixed Cycle and the Paschal Cycle (or Moveable Cycle). The most important feast day by far is the Feast of Pascha (Easter) – the Feast of Feasts. Then the Twelve Great Feasts, which commemorate various significant events in the lives of Jesus Christ and of the Theotokos (Virgin Mary). The majority of Orthodox Christians (Russians, in particular) follow the Julian Calendar in calculating their ecclesiastical feasts, but many (including the Ecumenical Patriarchate and the Church of Greece), while preserving the Julian calculation for feasts on the Paschal Cycle, have adopted the Revised Julian Calendar (at present coinciding with the Gregorian Calendar) to calculate those feasts which are fixed according to the calendar date. Between 1900 and 2100, there is a thirteen-day difference between the dates of the Julian and the Revised Julian and Gregorian calendars. Thus, for example, where Christmas is celebrated on December 25 O.S. (Old Style), the celebration coincides with January 7 in the Revised Calendar. The computation of the day of Pascha (Easter) is, however, always computed according to a lunar calendar based on the Julian Calendar, even by those churches which observe the Revised Calendar. There are four fasting seasons during the year: The most important fast is Great Lent which is an intense time of fasting, almsgiving and prayer, extending for forty days prior to Palm Sunday and Holy Week, as a preparation for Pascha. The Nativity Fast (Winter Lent) is a time of preparation for the Feast of the Nativity of Christ (Christmas), but whereas Advent in the West lasts only four weeks, Nativity Fast lasts a full forty days. The Apostles' Fast is variable in length, lasting anywhere from eight days to six weeks, in preparation for the Feast of Saints Peter and Paul (June 29). The Dormition Fast lasts for two weeks from August 1 to August 14 in preparation for the Feast of the Dormition of the Theotokos (August 15). The liturgical year is so constructed that during each of these fasting seasons, one of the Great Feasts occurs, so that fasting may be tempered with joy. In addition to these fasting seasons, Orthodox Christians fast on Wednesdays and Fridays throughout the year (and some Orthodox monasteries also observe Monday as a fast day). Certain fixed days are always fast days, even if they fall on a Saturday or Sunday (in which case the fast is lessened somewhat, but not abrogated altogether); these are: The Decollation of St. John the Baptist, the Exaltation of the Cross and the day before the Epiphany (January 5). There are several fast-free periods, when it is forbidden to fast, even on Wednesday and Friday. These are: the week following Pascha, the week following Pentecost, the period from the Nativity of Christ until January the 5th and the first week of the Triodion (the week following the 17th Sunday before Pentecost). Pascha The greatest feast is Pascha. Easter for both East and West is calculated as the first Sunday after the full moon that falls on or after March 21 (nominally the day of the vernal equinox), but the Orthodox calculations are based on the Julian calendar, whose March 21 corresponds at present with April 3 of the Gregorian calendar, and on calculations of the date of full moon different from those used in the West (see computus for further details). The date of Pascha is central to the entire ecclesiastical year, determining not only the date for the beginning of Great Lent and Pentecost, but affecting the cycle of moveable feasts, of scriptural readings and the Octoechos (texts chanted according to the eight ecclesiastical modes) throughout the year. There are also a number of lesser feasts throughout the year that are based upon the date of Pascha. The moveable cycle begins on the Zacchaeus Sunday (the first Sunday in preparation for Great Lent or the 33rd Sunday after Pentecost as it is known), though the cycle of the Octoechos continues until Palm Sunday. The date of Pascha affects the following liturgical seasons: The period of the Triodion (the Sundays before Great Lent, Cheesefare Week, Palm Sunday, and Holy Week) The period of the Pentecostarion (Sunday of Pascha through the Sunday After Pentecost which is also called the Sunday of all saints) The twelve Great Feasts Some of these feasts follow the Fixed Cycle, and some follow the Moveable (Paschal) Cycle. Most of those on the Fixed Cycle have a period of preparation called a Forefeast, and a period of celebration afterward, similar to the Western Octave, called an Afterfeast. Great Feasts on the Paschal Cycle do not have Forefeasts. The lengths of Forefeasts and Afterfeasts vary, according to the feast. Nativity of the Theotokos (September 8) birth of the Theotokos to Joachim and Anna Elevation of the Cross (September 14) the rediscovery of the original Cross on which Christ was crucified Entrance of the Theotokos into the Temple (November 21) the entry of the Theotokos into the Temple around the age of 3 Nativity of Our Lord and Saviour Jesus Christ (December 25) the birth of Jesus, or Christmas Theophany (January 6) the baptism of Jesus Christ, Christ's blessing of the water, and the revealing of Christ as God Presentation of Our Lord in the Temple (February 2) Christ's presentation as an infant in the Temple by the Theotokos and Joseph. Annunciation of the Theotokos (March 25) Gabriel's announcement to the Theotokos that she will conceive the Christ, and her wilful agreement theretoNote: In Eastern practice, should this feast fall during Holy Week or on Pascha itself, the feast of the Annunciation is not transferred to another day. In fact, the conjunction of the feasts of the Annunciation and Pascha (dipli Paschalia, Greek: διπλή Πασχαλιά) is considered an extremely festive event. Entry into Jerusalem (Sunday before Pascha) known in the West as Palm Sunday. Ascension (40 days after Pascha) Christ's ascension into Heaven following his resurrection. Pentecost (50 days after Pascha) The Holy Spirit comes and indwells the apostles and other Christian believers. Transfiguration of Our Lord (August 6) Christ's Transfiguration as witnessed by Peter, James and John. Dormition of the Theotokos (August 15) The falling asleep of the Theotokos (cf. the Assumption of Mary in Western Christianity) Other feasts Some additional feasts are observed with as though they were Great Feasts: The Protection of the Mother of God (October 1), especially among the Russian Orthodox The Feast of Saint James the Just (October 23) The Feast of Saint Demetrius of Thessaloniki (October 26) The Feast of the Holy Archangels Michael and Gabriel (November 8) The Feast of Saint Nicholas, the Bishop of Myra in Lycia (December 6) The Feast of the Conception of Mary by Saints Joachim and Anne (December 9) The Feast of Saint Spiridon (December 12) The Feast of Saint Stephen the Deacon (December 27) The Feast of Saint Basil the Great and the Circumcision of Christ (January 1) The Feast of the Three Holy Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom (January 30) The Feast of the Forty Martyrs of Sebaste (March 9) The Feast of Saint Patrick (March 17) The Feast of Saint George (April 23) The Feast of the Holy Emperors Constantine and Helen (May 21) The Nativity of Saint John the Baptist (June 24) The Feast of Saints Peter and Paul (June 29) The Feast of Saint Elijah the Prophet (July 20) The Feast of Saint Christina of Bolsena the Great Martyr (July 24) The Beheading of St. John the Baptist (August 29) Beginning of the Indiction-Ecclesiastical Year (September 1) The Patronal Feast of a church or monasteryEvery day throughout the year commemorates some saint or some event in the lives of Christ or the Theotokos. When a feast on the moveable cycle occurs, the feast on the fixed cycle that was set for that calendar day is transferred, with the propers of the feast often being chanted at Compline on the nearest convenient day. Cycles In addition to the Fixed and Moveable Cycles, there are a number of other liturgical cycles in the ecclesiastical year that affect the celebration of the divine services. These include, the Daily Cycle, the Weekly Cycle, the Cycle of Matins Gospels, and the Octoechos. Western Christian liturgical calendars are based on the cycle of the Roman Rite of the Catholic Church, including Lutheran, Anglican, and other Protestant calendars since this cycle pre-dates the Reformation. Generally, the liturgical seasons in western Christianity are Advent, Christmas, Ordinary Time (Time after Epiphany), Lent, Easter, and Ordinary Time (Time after Pentecost). Some Protestant traditions do not include Ordinary Time: every day falls into a denominated season. Vanderbilt University Professor Hoyt L. Hickman, with regard to the calendars of the Western Christians Churches that use the Revised Common Lectionary, including Presbyterians, Methodists, Anglicans/Episcopalians, Lutherans and some Baptists, among others, states that: All these calendars agree that the Lord's Day is of primary importance among the observances of the year and that the Christian Year contains two central cycles – the Easter cycle and the Christmas cycle. Each cycle includes a festival season (Easter and Christmas), preceded by a season of preparation and anticipation (Lent and Advent). In most denominational versions and in the Common Lectionary, Lent and Advent are immediately preceded by a transitional Sunday (Transfiguration and Christ the King), and the Easter and Christmas Seasons are immediately followed by a transitional Sunday (Trinity and Baptism of the Lord). Protestant Churches, with exception of the Lutheran and Anglican, generally observe fewer feasts with regard to the saints, than the aforementioned liturgical denominations, in addition to the Catholic and Orthodox Churches. Catholic Church The Catholic Church sets aside certain days and seasons of each year to recall and celebrate various events in the life of Christ. In its Roman Rite the liturgical year begins with Advent, the time of preparation for both the celebration of Jesus' birth, and his expected second coming at the end of time. This season lasts until Christmas Eve on December 24. Christmastide follows, beginning with First Vespers of Christmas on the evening of December 24 and ending with the Feast of the Baptism of the Lord. Traditionally, the end of Christmastide was February 2, or the Feast of the Presentation of the Lord, also known as Candlemas. This feast recounts the 40 days of rest Mary took before being purified and presenting her first-born son to the Temple in Jerusalem. Lent is the period of purification and penance that begins on Ash Wednesday and ends on Holy Thursday. The Holy Thursday evening Mass of the Lord's Supper marks the beginning of the Easter Triduum, which includes Good Friday, Holy Saturday, and Easter Sunday. The days of the Easter Triduum recall Jesus' Last Supper with his disciples, death on the cross, burial, and resurrection. The seven-week liturgical season of Easter immediately follows the Triduum, climaxing at Pentecost. This last feast recalls the descent of the Holy Spirit upon Jesus' disciples after the Ascension of Jesus. The rest of the liturgical year is commonly known as Ordinary Time.There are many forms of liturgy in the Catholic Church. Even putting aside the many Eastern rites in use, the Latin liturgical rites alone include the Ambrosian Rite, the Mozarabic Rite, and the Cistercian Rite, as well as other forms that have been largely abandoned in favour of adopting the Roman Rite. Of this rite, what is now the "ordinary" or, to use a word employed in the Letter of Pope Benedict XVI accompanying the motu proprio Summorum Pontificum, the "normal" form is that given to it after the Second Vatican Council by Pope Paul VI and Pope John Paul II, while the 1962 Roman Missal form remains authorized, as an "extraordinary" form, for priests of the Latin Church without restriction in private celebrations, and under the conditions indicated in article 5 of the motu proprio Summorum Pontificum in public celebrations.The liturgical calendar in that form of the Roman Rite (see General Roman Calendar of 1960) differs in some respects from that of the present ordinary form, as will be noted below, and also from the earlier General Roman Calendar of Pope Pius XII, the still earlier General Roman Calendar of 1954 and the original Tridentine Calendar. These articles can be consulted with regard to the Roman-Rite liturgical year before 1960. Lutheran Churches Anglican Church The Church of England, Mother Church of the Anglican Communion, uses a liturgical year that is in most respects identical to that of the 1969 Catholic Common Lectionary. While the calendars contained within the Book of Common Prayer and the Alternative Service Book (1980) have no "Ordinary Time", Common Worship (2000) adopted the ecumenical 1983 Revised Common Lectionary. The few exceptions are Sundays following Christmas and Transfiguration, observed on the last Sunday before Lent instead of on Reminiscere. In some Anglican traditions (including the Church of England) the Christmas season is followed by an Epiphany season, which begins on the Eve of the Epiphany (on 6 January or the nearest Sunday) and ends on the Feast of the Presentation (on February 2 or the nearest Sunday). Ordinary Time then begins after this period. The Book of Common Prayer contains within it the traditional Western Eucharistic lectionary which traces its roots to the Comes of St. Jerome in the 5th century. Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification. Reformed Churches Reformed Christians emphasize weekly celebration of the Lord's day and, while some of them celebrate also what they call the five evangelical feasts, others celebrate no holy days. Advent Advent (from the Latin word adventus, which means "arrival" or "coming") is the first season of the liturgical year. It begins four Sundays before Christmas, the Sunday falling on or nearest to November 30, and ends on Christmas Eve. Traditionally observed as a "fast", it focuses on preparation for the coming of Christ, not only the coming of the Christ-child at Christmas, but also, in the first weeks, on the eschatological final coming of Christ, making Advent "a period for devout and joyful expectation".This season is often marked by the Advent Wreath, a garland of evergreens with four candles. Although the main symbolism of the advent wreath is simply marking the progression of time, many churches attach themes to each candle, most often 'hope', 'faith', 'joy', and 'love'. Other popular devotions during Advent include the use of the Advent Calendar or the Tree of Jesse to count down the days to Christmas. Liturgical colour: violet or purple; blue in some traditions, such as Methodist, Episcopalian, and Lutheran. Christmastide The Christmas season immediately follows Advent. The traditional Twelve Days of Christmas begin with Christmas Eve on the evening of December 24 and continue until the feast of Epiphany. The actual Christmas season continues until the Feast of the Baptism of Christ, which in the present form of the Roman Rite is celebrated on the Sunday after January 6, or the following Monday if that Sunday is Epiphany.In the pre-1970 form, this feast is celebrated on January 13, unless January 13 is a Sunday, in which case the feast of the Holy Family is celebrated instead. Until the suppression of the Octave of the Epiphany in the 1960 reforms, January 13 was the Octave day of the Epiphany, providing the date for the end of the season. Traditionally, the end of Christmastide was February 2, or the Feast of the Presentation of the Lord, also known as Candlemas. This feast recounts the 40 days of rest Mary took before being purified and presenting her first-born son to the Temple in Jerusalem. In medieval times, Candlemas eve (Feb. 1st) marked the day when all Christmas decorations, including the Christmas tree and the Nativity scene, were taken down. However, the tradition of ending Christmastide on Candlemas has slowly waned, except in some pockets of the Hispanic world where Candlemas (or La Fiesta de la Candelaria) is still an important feast and the unofficial end of the Christmas season. Liturgical colour: white Ordinary Time "Ordinary" comes from the same root as our word "ordinal", and in this sense means "the counted weeks". In the Catholic Church and in some Protestant traditions, these are the common weeks which do not belong to a proper season. In Latin, these seasons are called the weeks per annum, or "through the year". In the current form of the Roman Rite adopted following the Second Vatican Council, Ordinary Time consists of 33 or 34 Sundays and is divided into two sections. The first portion extends from the day following the Feast of the Baptism of Christ until the day before Ash Wednesday (the beginning of Lent). It contains anywhere from three to eight Sundays, depending on how early or late Easter falls. The main focus in the readings of the Mass is Christ's earthly ministry, rather than any one particular event. The counting of the Sundays resumes following Eastertide; however, two Sundays are replaced by Pentecost and Trinity Sunday, and depending on whether the year has 52 or 53 weeks, one may be omitted. In the pre-1970 form of the Roman Rite, the Time after Epiphany has anywhere from one to six Sundays. As in the current form of the rite, the season mainly concerns Christ's preaching and ministry, with many of his parables read as the Gospel readings. The season begins on January 14 and ends on the Saturday before Septuagesima Sunday. Omitted Sundays after Epiphany are transferred to Time after Pentecost and celebrated between the Twenty-Third and the Last Sunday after Pentecost according to an order indicated in the Code of Rubrics, 18, with complete omission of any for which there is no Sunday available in the current year. Before the 1960 revisions, the omitted Sunday would be celebrated on the Saturday before Septuagesima Sunday, or, in the case of the Twenty-Third Sunday after Pentecost, on the Saturday before the Last Sunday after Pentecost.Liturgical colour: green Septuagesima/Pre-Lenten Season Septuagesima (from the Latin word for "seventieth") is a two-and-a-half-week period before Lent. This pre-Lent season is present in the pre-1970 form of the Roman Rite and in some Protestant calendars. It is a transition from the first part of the season per annum to the season of Lent, and a preparation for the fasting and penance which begin on Ash Wednesday. Although most of the Divine Office remains the same as during the season per annum, certain customs of Lent are adopted, including the suppression of the "Alleluia", the replacement of the Alleluia at Mass with the Tract and the Gloria is no longer said on Sundays. In the 1969 reform of the Roman Rite, this intermediate season was removed, with these weeks becoming part of Ordinary Time. Liturgical colour (where observed): violet or purple Lent and Passiontide Lent is a major penitential season of preparation for Easter. It begins on Ash Wednesday and, if the penitential days of Good Friday and Holy Saturday are included, lasts for forty days, since the six Sundays within the season are not counted. In the Roman Rite, the Gloria in Excelsis Deo and the Te Deum are not used in the Mass and Liturgy of the Hours respectively, except on Solemnities and Feasts, and the Alleluia and verse that usually precede the reading of the Gospel is either omitted or replaced with another acclamation. Lutheran churches make these same omissions. As in Advent, the deacon and subdeacon of the pre-1970 form of the Roman Rite do not wear their habitual dalmatic and tunicle (signs of joy) in Masses of the season during Lent; instead they wear "folded chasubles", in accordance with the ancient custom. In the pre-1970 form of the Roman Rite, the two weeks before Easter form the season of Passiontide, a subsection of the Lenten season that begins with Matins of Ash Wednesday and ends immediately before the Mass of the Easter Vigil. In this form, what used to be officially called Passion Sunday, has the official name of the First Sunday in Passiontide, and Palm Sunday has the additional name of the Second Sunday in Passiontide. In Sunday and ferial Masses (but not on feasts celebrated in the first of these two weeks) the Gloria Patri is omitted at the Entrance Antiphon and at the Lavabo, as well as in the responds in the Divine Office. In the post-1969 form of the Roman Rite, "Passion Sunday" and "Palm Sunday" are both names for the Sunday before Easter, officially called "Palm Sunday of the Lord's Passion". The former Passion Sunday became a fifth Sunday of Lent. The earlier form reads Matthew's account on Sunday, Mark's on Tuesday, and Luke's on Wednesday, while the post-1969 form reads the Passion only on Palm Sunday (with the three Synoptic Gospels arranged in a three-year cycle) and on Good Friday, when it reads the Passion according to John, as also do earlier forms of the Roman Rite. The veiling of crucifixes and images of the saints with violet cloth, which was obligatory before 1970, is left to the decision of the national bishops' conferences. In the United States, it is permitted but not required, at the discretion of the pastor. In all forms, the readings concern the events leading up to the Last Supper and the betrayal, Passion, and death of Christ. The week before Easter is called Holy Week. In the Roman Rite, feasts that fall within that week are simply omitted, unless they have the rank of Solemnity, in which case they are transferred to another date. The only solemnities inscribed in the General Calendar that can fall within that week are those of St. Joseph and the Annunciation. Liturgical colour: violet or purple. The colour rose may be used, where it is the practice, on Laetare Sunday (4th Sunday of Lent). On Palm Sunday the colour since 1970 is red, by earlier rules violet or purple, with red being used after 1955 for the blessing of the palms. Easter Triduum The Easter Triduum consists of Good Friday, Holy Saturday and Easter Sunday. Each of these days begins liturgically not with the morning but with the preceding evening. The triduum begins on the evening before Good Friday with Mass of the Lord's Supper, celebrated with white vestments, and often includes a ritual of ceremonial footwashing. It is customary on this night for a vigil involving private prayer to take place, beginning after the evening service and continuing until midnight. This vigil is occasionally renewed at dawn, continuing until the Good Friday liturgy. During the day of Good Friday Mass is not celebrated in the Catholic Church. Instead a Celebration of the Passion of the Lord is held in the afternoon or evening. It consists of three parts: a Liturgy of the Word that includes the reading of the account of the Passion by John the Evangelist and concludes with a solemn Universal Prayer. Other churches also have their Good Friday commemoration of the Passion. The colour of vestments varies: no colour, red, or black are used in different traditions. Coloured hangings may be removed. Lutheran churches often either remove colourful adornments and icons, or veil them with drab cloth. The service is usually plain with somber music, ending with the congregation leaving in silence. In the Catholic, some Lutheran, and High Anglican rites, a crucifix (not necessarily the one which stands on or near the altar on other days of the year) is ceremoniously unveiled. Other crucifixes are unveiled, without ceremony, after the service. Holy Saturday commemorates the day during which Christ lay in the tomb. In the Catholic Church, there is no Mass on this day; the Easter Vigil Mass, which, though celebrated properly at the following midnight, is often celebrated in the evening, is an Easter Mass. With no liturgical celebration, there is no question of a liturgical colour. The Easter Vigil is held in the night between Holy Saturday and Easter Sunday, to celebrate the resurrection of Jesus. See also Paschal candle. The liturgical colour is white, often together with gold. In the Roman Rite, during the "Gloria in Excelsis Deo" the organ and bells are used in the liturgy for the first time in 2 days, and the statues, which have been veiled during Passiontide (at least in the Roman Rite through the 1962 version), are unveiled. In Lutheran churches, colours and icons are re-displayed as well. Eastertide Easter is the celebration of Jesus' Resurrection. The date of Easter varies from year to year, according to a lunar-calendar dating system (see computus for details). In the Roman Rite, the Easter season extends from the Easter Vigil through Pentecost Sunday. In the pre-1970 form of the rite, this season includes also the Octave of Pentecost, so Eastertide lasts until None of the following Saturday. In the Roman Rite, the Easter octave allows no other feasts to be celebrated or commemorated during it; a solemnity, such as the Annunciation

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