WHAT IS THE CATHOLIC
LITURGICAL YEAR?

Also called the Church year or the Christian calendar,
the Catholic liturgical calendar is the cycle of seasons in the
Roman Rite of the Catholic Church.
The Church year begins each year with Advent,
the season of awaiting Christ’s coming,
and ends with the final Saturday of Ordinary time.
Within the standard calendar year, the Church year starts in early December (or sometimes the end of November) and goes through the following November.

The Church year consists of six liturgical seasons:
Advent, Christmas, Ordinary Time after Epiphany, Lent, Easter,
and Ordinary Time after Pentecost.
Seasons begin or end based on a movable feast and so some seasons
vary in length from year to year, and vary as to the calendar dates.

Advent has a twofold character: for it is a time of preparation for the Solemnities of Christmas, in which the First Coming of the Son of God to humanity is remembered; and likewise when, by remembrance of this, minds and hearts are led to look forward to Christ’s Second Coming at the end of time. For these two reasons, Advent is a period for devout and expectant delight.

Next to the yearly celebrations of the paschal mystery, the Church considers nothing more important than the memorial of Christ's birth and early manifestations. This is the purpose of the season of Christmas.

Lent is ordered to preparing for the celebration of Easter. Since the Lenten liturgy prepares for the celebration of the Paschal Mystery both catechumens, by the various stages of Christian Initiation, and the faithful, who recall their own Baptism, do penance.

Christ redeemed humankind and gave perfect glory to God principally through his paschal mystery: dying he destroyed our death and rising he restored our life. Therefore the Easter triduum of the passion and resurrection of the Lord is the culmination of the entire liturgical year. Thus the solemnity of Easter has the same kind of preeminence in the liturgical year that Sunday has in the week. The Easter triduum of the passion and resurrection of the Lord begins with the Evening Mass of the Lord's Supper, reaches its high point in the Easter Vigil, and closes with Evening Prayer on Easter Sunday, the Sunday of the Lord's resurrection.

The fifty days from Easter Sunday to Pentecost are celebrated in joyful exultation as one feast day, or better as one ‘great Sunday'. These above all others are the days for the singing of the Alleluia.

Besides the times of year that have their own distinctive character, there remain in the yearly cycle thirty three or thirty-four weeks in which no particular aspect of the mystery of Christ is celebrated, but rather the mystery of Christ itself is honoured in its fullness, especially on Sundays. This period is known as Ordinary (numbered) Time.

Liturgical colouRS

white

White is the colour of heaven. Liturgically, it is used to celebrate feasts of the Lord; Christmas and Easter, the great seasons of the Lord; and the saints. Not that you will always see white in church, because if something more splendid, such as gold, is available, that can and should be used instead. We are, after all, celebrating. In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonised into their present form.

RED

Red is the colour of fire and of blood. Liturgically, it is used to celebrate the fire of the Holy Spirit (for instance, at Pentecost) and the blood of the martyrs.

VIOLET

Violet is a dark colour, ‘the gloomy cast of the mortified, denoting affliction and melancholy’. Liturgically, it is the colour of Advent and Lent, the seasons of penance and preparation.

ROSE

Rose is a lighter version of violet, because the penitential violet is mixed with the white of the approaching festivals. It is part of human nature that we cannot go on being penitent for a long time, or we sink into a settled and insincere gloom rather than working at the definite and active spiritual exercise called penance. The Church knows human nature, and both in Advent and Lent there is a moment where the atmosphere of penance and preparation is brightened by a shaft of light from the glorious season we are preparing ourselves for. The third Sunday of Advent tells us ‘Gaudéte, rejoice!’ because the Lord is near and the fourth Sunday of Lent says ‘Lætáre, Ierúsalem, be joyful, Jerusalem, and all who love her!’ because she herself is loved by the Lord. On Gaudete and Laetare Sundays, therefore, the dark penitential violet may be lightened to what the documents call ‘rose’ but most laymen would call ‘pink’. This happens where it is traditional, and appropriate, and vestments of this extra colour are available. Otherwise there is nothing wrong in keeping violet as violet. Ultimately the liturgical colours are there to serve us, not we to serve them.

GREEN

The theological virtue of hope is symbolised by the colour green, just as the burning fire of love is symbolised by red. Green is the colour of growing things, and hope, like them, is always new and always fresh. Liturgically, green is the colour of Ordinary Time, the season in which we are being neither especially penitent (in purple) nor overwhelmingly joyful (in white).

© Universalis Publishing (adapted)

LITURGY

FROM THE CATECHISM OF THE CATHOLIC CHURCH (CCC 1187 - 1199)

The liturgy is the work of the whole Christ, head and body. Our high priest celebrates it unceasingly in the heavenly liturgy, with the holy Mother of God, the apostles, all the saints, and the multitude of those who have already entered the kingdom.

In a liturgical celebration, the whole assembly is leitourgos, each member according to his own function. The baptismal priesthood is that of the whole Body of Christ. But some of the faithful are ordained through the sacrament of Holy Orders to represent Christ as head of the Body.

The liturgical celebration involves signs and symbols relating to creation (candles, water, fire), human life (washing, anointing, breaking bread) and the history of salvation (the rites of the Passover). Integrated into the world of faith and taken up by the power of the Holy Spirit, these cosmic elements, human rituals, and gestures of remembrance of God become bearers of the saving and sanctifying action of Christ.

The Liturgy of the Word is an integral part of the celebration. The meaning of the celebration is expressed by the Word of God which is proclaimed and by the response of faith to it.

Song and music are closely connected with the liturgical action. The criteria for their proper use are the beauty expressive of prayer, the unanimous participation of the assembly, and the sacred character of the celebration.

Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. Through the icon of Christ and his works of salvation, it is he whom we adore. Through sacred images of the holy Mother of God, of the angels and of the saints, we venerate the persons represented.

Sunday, the "Lord's Day," is the principal day for the celebration of the Eucharist because it is the day of the Resurrection. It is the pre-eminent day of the liturgical assembly, the day of the Christian family, and the day of joy and rest from work. Sunday is "the foundation and kernel of the whole liturgical year".

The Church, "in the course of the year, . . . unfolds the whole mystery of Christ from his Incarnation and Nativity through his Ascension, to Pentecost and the expectation of the blessed hope of the coming
of the Lord".

By keeping the memorials of the saints - first of all the holy Mother of God, then the apostles, the martyrs, and other saints - on fixed days of the liturgical year, the Church on earth shows that she is united with the liturgy of heaven. She gives glory to Christ for having accomplished his salvation in his glorified members; their example encourages her on her way to the Father.

The faithful who celebrate the Liturgy of the Hours are united to Christ our high priest, by the prayer of the Psalms, meditation on the Word of God, and canticles and blessings, in order to be joined with his unceasing and universal prayer that gives glory to the Father and implores the gift of the Holy Spirit on the whole world.

Christ is the true temple of God, "the place where his glory dwells"; by the grace of God, Christians also become the temples of the Holy Spirit, living stones out of which the Church is built.

In its earthly state the Church needs places where the community can gather together. Our visible churches, holy places, are images of the holy city, the heavenly Jerusalem, toward which we are making our way on pilgrimage.

It is in these churches that the Church celebrates public worship to the glory of the Holy Trinity, hears the word of God and sings his praise, lifts up her prayer, and offers the sacrifice of Christ sacramentally present in the midst of the assembly. These churches are also places of recollection and personal prayer.