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The liturgical year, also called the church year, Christian year, ecclesiastical calendar, or kalendar, consists of the cycle of liturgical days and seasons that determines when , including celebrations of saints, are to be observed, and which portions of scripture are to be read.
Distinct liturgical colours may be used in connection with different seasons of the liturgical year. The dates of the festivals vary somewhat among the different churches, although the sequence and logic is largely the same.
After the Protestant Reformation, Anglicans and Lutherans continued to follow the lectionary of the Roman Rite. Following a decision of the Second Vatican Council, the Catholic Church revised that lectionary in 1969, adopting a three-year cycle of readings for Sundays and a two-year cycle for weekdays.
Adaptations of the revised Roman Rite lectionary were adopted by Protestants, leading to the publication in 1994 of the Revised Common Lectionary for Sundays and major feasts, which is now used by many Protestant denominations, including also Methodism, United, some Reformed, etc. This has led to a greater awareness of the traditional Christian year among Protestants, especially among mainline denominations.
The first month of the Hebrew year was called אביב (Aviv), meaning the month of green ears of grain. Having to occur at the appropriate time in the spring, it thus was originally part of a tropical year. At about the time of the Babylonian exile, when using the Babylonian civil calendar, the Jews adopted the term ניסן (Nisan) as the name for the month,"In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar" (), based on the Babylonian name Nisanu. Thomas J Talley says that the adoption of the Babylonian term occurred even before the exile.
In the earlier calendar, most of the months were simply called by a number (such as "the fifth month"). The Babylonian-derived names of the month that are used by Jews are:
In Biblical times, the following Jewish religious feasts were celebrated:
One of the oldest available records mentioning the liturgical cycle of east-syriac rite is handwritten manuscript named 'Preface to Hudra' written by Rabban Brick-Iso in 14th century.Rabban Brik-lso, Preface to Hudra in Cambridge Add. 1981, 4v; J.Mateos, Lelya-Sapra, 463-464. The manuscript mentions that the liturgical year is divided into nine seasons starting from Subara and ends with Qudas Edta. Catholic churches of east-syriac rite maintains the same liturgical calendar until the current date except that many consider 7th and 8th seasons as a single one. The biblical reading and prayers during Mass and Liturgy of the Hours vary according to different seasons in the liturgical calendar.
Feasts celebrated during this season
Feasts celebrated during the period
According to the ecclesial tradition, the weeks of Great Fast is also an occasion to keep up the memory of the beloved Departed through special prayers, renunciation, almsgiving, and so on and thus prepare oneself for a good death and resurrection in Jesus Christ. During the fast faithful of Syro Malabar Church do not use meat, fish, egg, many dairy products, and most favorite food items, and avoid sexual contacts on all days including Sundays and Feast days. Before European colonization, Indian Nasranis used to have food only once a day (after 3:00 pm) on all days during Great Fast. - Feasts in the Lenten Season
The following feasts are always in the Lenten Season:
According to eastern Christianity, the Feast of Resurrection is the most important and the greatest feast in a liturgical year. Therefore, the season commemorating the resurrection of Christ is also of prime importance in the church liturgy. The first week of the season is celebrated as the 'Week of weeks' as it is the week of the resurrection of Christ.
Feasts celebrated during the period:
The following feasts are always in the season of resurrection:
Feast celebrated during the season:
The following feasts are commemorated in the season of Slihe
Feast celebrated during the season:
The following feasts are commemorated in the season of Qaita
The season of Eliyah has a length of one to three Sundays. Season of Sliba starts on Sunday on or after the feast of the glorious cross and has a length of three to four weeks. The first Sunday of Sliba is always considered as the fourth Sunday of the combined season. The season of Moses always has four weeks.
Feast celebrated during the seasons:
The following feasts are commemorated in the seasons of Eliyah-Sliba-Moses
Feasts celebrated during the season:
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 Easter (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 Easter. 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 monastery 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).
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 , 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:
Note: 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, ) is considered an extremely festive event.
Every 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.
For those that follow the Western liturgical year, the Revised Common Lectionary provides scriptural structure for the patterns of the seasons. Protestant denominations that follow this lectionary include Methodists, Anglicans/Episcopalians, Lutherans, Presbyterians, some Baptists and Anabaptists, among others. With regard to the calendars of the Western Christian Churches that use the Revised Common Lectionary, Vanderbilt University Professor Hoyt L. Hickman, states that:
Protestant Churches, with exception of the Lutheran and Anglican, generally observe fewer if any feasts with regard to the saints than the aforementioned liturgical denominations, in addition to the Catholic and Orthodox Churches.
Various other events in the life of Christ and his saints are also recalled and celebrated on specific days or seasons of each year.
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. There are also historical versions of the liturgy that varied greatly from the present one, such those used by the Anglo-Saxon Church.
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 form of the Roman Rite.
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 January 6 or the Sunday after January 1) and ends on the Feast of the Presentation (on February 2 or the Sunday after January 27). Ordinary Time 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.9781440091988, Forgotten Books. . ISBN 9781440091988 Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification.Anthony Sparrow and John Henry Cardinal Newman. A Rationale upon the Book of Common Prayer of the Church of England, Oxford, UK
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;General Instruction of the Roman Missal, 346 blue in some traditions, such as Anglican/Episcopalian, Methodist, and Lutheran.
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
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."The Sunday which is set down as XXIV after Pentecost is always put in the last place, omitting, if need be, any others for which there happens to be no place" ( 1960 Code of Rubrics, 18). Before the 1960 revisions, the omitted Sunday would be celebrated on the Saturday before Septuagesima Sunday,"If this II Sunday, or another after Epiphany, be impeded by Septuagesima supervening, and there be no place for it after Pentecost, according to the Rubrics, it is anticipated on Saturday with all privileges proper to an occurring Sunday." (Missale Romanum, 1939, Dominica II post Epiphaniam) or, in the case of the Twenty-Third Sunday after Pentecost, on the Saturday before the Last Sunday after Pentecost."If this Sunday be impeded by the last Sunday after Pentecost supervening, it is anticipated on Saturday with all privileges proper to an occurring Sunday, and in it is said Glória in excélsis, Credo, Preface of the Trinity and Ite, Missa est." (Missale Romanum, 1939, Dominica XXIII post Pentecosten)
Liturgical colour: green
This period opens an educational period leading up to the reception of catechumens at Easter. Events such as mystery plays from the Old Testament performed during this period historically supported this instructional campaign, reflecting the traditional lectionary for the Canonical hours, which begins on Septuagesima with the Book of Genesis, as is still reflected in the Book of Common Prayer.
The pre-Lenten liturgy introduces some customs of Lent, including the suppression of the Alleluia and its replacement at Mass with the Tract. The Gloria is no longer said on Sundays.
The 1969 reform of the Roman Rite subsumed these weeks liturgically into Ordinary Time, but Carnival is still widely celebrated. A pre-Lenten provision continues in many Anglican and Lutheran liturgies. (2025). 9780715120002, Church House. ISBN 9780715120002
Liturgical colour (where observed): violet or purple
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. Code of Rubrics, 74 In this form, what used to be officially called Passion Sunday, Missale Romanum, 1920 typical edition , p. 156 has the official name of the First Sunday in Passiontide, Missale Romanum 1962 , p. 118 and Palm Sunday has the additional name of the Second Sunday in Passiontide. Missale Romanum 1962 , p. 130 In Sunday and ferial Masses (but not on feasts celebrated in the first of these two weeks) the Gloria Patri is omitted at the Introit Code of Rubrics, 428 and at the Lavabo,Ritus servandus in celebratione Missae, VII, 6, in Missale Romanum 1962 , p. LIX; cf. Missale Romanum 1962 , p. 118 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 Saint 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.
The triduum begins on the evening before Good Friday with Mass of the Lord's Supper, celebrated with white vestments, Holy Thursday Evening Mass of the Lord's Supper , 44 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 two 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.
In the Roman Rite, the Easter octave allows no other feasts to be celebrated or commemorated during it; a solemnity, such as the Annunciation, falling within it is transferred to the following Monday. If Easter Sunday or Easter Monday falls on April 25, the Greater Litanies, which in the pre-1970 form of the Roman Rite are on that day, are transferred to the following Tuesday. 1960 Code of Rubrics, 80
By a decree of May 5, 2000, the Second Sunday of Easter (the Sunday after Easter Day itself), is known also in the Roman Rite as the Feast of the Divine Mercy. Our Sunday Visitor: Feast of the Divine Mercy
Ascension Thursday, which celebrates the return of Jesus to heaven following his resurrection, is the fortieth day of Easter, but, in places where it is not observed as a Holy Day of Obligation, the post-1969 form of the Roman rite transfers it to the following Sunday.
Pentecost is the fiftieth and last day of the Easter season. It celebrates the sending of the Holy Spirit to the Apostles, which traditionally marks the birth of the Church, see also Apostolic Age.
Liturgical colour: white, but red on the feast of Pentecost.
Feasts during this season include:
In the final few weeks of Ordinary Time, many churches direct attention to the coming of the Kingdom of God, thus ending the liturgical year with an eschatology theme that is one of the predominant themes of the season of Advent that began the liturgical year. For instance, in the Tridentine Mass, the Gospel of the Last Sunday is and in the ordinary form of the Roman Rite all the last three Sundays of the liturgical year are affected by the theme of the Second Coming.
While the Roman Rite adopts no special designation for this final part of Ordinary Time, some denominations do, and may also change the liturgical colour. The Church of England uses the term "Sundays before Advent" for the final four Sundays and permits red vestments as an alternative. The United Methodist Church may use the name "Kingdomtide". (2025). 9781426735004 ISBN 9781426735004 The Lutheran Church–Missouri Synod (LCMS) uses the terms "Third-Last, Second-Last and Last Sunday in the Church Year" and does not change from green. The LCMS does not officially celebrate a "Feast of Christ the King". The Wisconsin Evangelical Lutheran Synod (WELS) uses the term "Period of End Times" and assigns red vestments to the first and second Sundays.
Liturgical colours: white if the saint was not martyred; red if the saint was martyred
In the Mass, the semidouble had always at least three "orationes" or . On a double feast the antiphons were sung in their entirety, before and after the psalms, while in Lauds and Vespers there were no suffragia of the saints, and the Mass had only one "oratio" (if no commemoration was prescribed). If ordinary double feasts (referred to also as lesser doubles) occurred with feasts of a higher rank, they could be simplified, except the octave days of some feasts and the feasts of the Doctors of the Church, which were transferred.
To the existing distinction between major and ordinary or minor doubles, Pope Clement VIII added two more ranks, those of first-class or second-class doubles. Some of these two classes were kept with octaves. This was still the situation when the 1907 article Ecclesiastical Feasts in the Catholic Encyclopedia was written. In accordance with the rules then in force, feast days of any form of double, if impeded by "occurrence" (falling on the same day) with a feast day of higher class, were transferred to another day.
Pope Pius X simplified matters considerably in his 1911 reform of the Roman Breviary. In the case of occurrence the lower-ranking feast day could become a commemoration within the celebration of the higher-ranking one. Until then, ordinary doubles took precedence over most of the semidouble Sundays, resulting in many of the Sunday Masses rarely being said. While retaining the semidouble rite for Sundays, Pius X's reform permitted only the most important feast days to be celebrated on Sunday, although commemorations were still made until Pope John XXIII's reform of 1960.
The division into doubles (of various kinds) semidoubles and simples continued until 1955, when Pope Pius XII abolished the rank of semidouble, making all the previous semidoubles simples, and reducing the previous simples to a mere commemoration in the Mass of another feast day or of the feria on which they fell (see General Roman Calendar of Pope Pius XII).
Then, in 1960, Pope John XXIII issued the Code of Rubrics, completely ending the ranking of feast days by doubles etc., and replacing it by a ranking, applied not only to feast days but to all liturgical days, as I, II, III, and IV class days.
The 1969 revision by Pope Paul VI divided feast days into "solemnities", "feasts" and "memorials", corresponding approximately to Pope John XXIII's I, II and III class feast days. Commemorations were abolished. While some of the memorials are considered obligatory, others are optional, permitting a choice on some days between two or three memorials, or between one or more memorials and the celebration of the feria. On a day to which no obligatory celebration is assigned, the Mass may be of any saint mentioned in the Roman Martyrology for that day. General Instruction of the Roman Missal, 355 c
In other Anglican and Lutheran traditions, as well as a few others, August 15 is celebrated as St. Mary, Mother of the Lord.
Liturgical colour: white
| + ! rowspan="2" | Date Range !East Syriac ! colspan="2" | Eastern Orthodox ! colspan="2" | Western | ||
| November 15 | Dedication of the church (Qudas Edta) | Nativity Fast (40 days) | |||
| 5th Sunday before Christmas | Christ the King Sunday | ||||
| 4th Sunday before Christmas | Annunciation (Suvara) | Advent | Beginning of the Western Liturgical Calendar | ||
| 3rd Sunday before Christmas | |||||
| 2nd Sunday before Christmas | Gaudete Sunday | ||||
| 1st Sunday before Christmas | |||||
| December 24 | Christmas Eve | ||||
| December 25 | Christmastide | Christmas | Christmastide | Christmas | |
| December 25 to January 5 (includes 1 to 2 Sundays) | |||||
| January 6 | Epiphany season | Epiphany (Theophany) | Christmastide | Epiphany | |
| 1st Sunday after Epiphany | Baptism of Jesus | ||||
| Varies between zero and four Sundays | Ordinary Time (After Epiphany) | ||||
| 11th Sunday before Easter | Epiphany season | Zacchaeus Sunday (Slavic) or Sunday of the Canaanite (Greek) | Ordinary Time (After Epiphany) | ||
| 10th Sunday before Easter | Pre-Lent | The Publican and the Pharisee | |||
| 9th Sunday before Easter | The Prodigal Son | ||||
| 8th Sunday before Easter | The Last Judgment or Meat-Fare Sunday | ||||
| 7th Sunday before Easter | Sawma Rabba | The Sunday of Forgiveness or Cheesefare Sunday | Transfiguration Sunday | ||
| 48 days before Easter | Great Lent (40 days, including 5 Sundays) | Clean Monday | |||
| 46 days before Easter | Lent (38 days and 6 Sundays, 44 days total) | Ash Wednesday | |||
| 6th Sunday before Easter | Triumph of Orthodoxy | ||||
| 5th Sunday before Easter | St. Gregory Palamas | ||||
| 4th Sunday before Easter | Adoration of the Cross | ||||
| 3rd Sunday before Easter | St. John of the Ladder | ||||
| 2nd Sunday before Easter | St. Mary of Egypt | ||||
| 8 days before Easter | Holy Week (7 days including, 1 Sunday) | Lazarus Saturday | |||
| 1st Sunday before Easter | Palm Sunday | Palm Sunday | |||
| Monday before Easter | Great and Holy Monday | Holy Monday | |||
| Tuesday before Easter | Great and Holy Tuesday | Holy Tuesday | |||
| Wednesday before Easter | Great and Holy Wednesday | Holy Wednesday | |||
| Thursday before Easter | Great and Holy Thursday | Maundy Thursday | |||
| Friday before Easter | Great and Holy Friday | Paschal Triduum | Good Friday | ||
| Saturday before Easter | Great and Holy Saturday | Holy Saturday | |||
| Easter Sunday | Eastertide | Pentecostarion (Paschaltide) | Easter | Easter | |
| Week after Easter | Bright Week | Eastertide | |||
| 1st Sunday after Easter | Thomas Sunday | Divine Mercy Sunday | |||
| 2nd Sunday after Easter | The Holy Myrrhbearers | ||||
| 3rd Sunday after Easter | The Paralytic | ||||
| 25 days after Easter (Wednesday) | Mid-Pentecost | ||||
| 4th Sunday after Easter | The Samaritan Woman | ||||
| 5th Sunday after Easter | The Blind Man | ||||
| 40th day after Easter (Thursday) | Ascension of Jesus | Ascension of Jesus | |||
| 6th Sunday after Easter | The Fathers of the First Ecumenical Council | ||||
| 7th Sunday after Easter | Apostles (Slihe) | Pentecost | Pentecost | ||
| 1st Sunday after Pentecost | Apostles (Slihe) | Pentecostarion (Paschaltide) | All Saints | Ordinary Time (After Pentecost) | Trinity Sunday |
| 8 days after Pentecost (Monday) | Apostles' Fast begins (ends June 29) | ||||
| 2nd Sunday after Pentecost | |||||
| 7th Sunday after Pentecost | Summer (Qaita) | ||||
| August 1 to August 14 | Dormition Fast | ||||
| 14th Sunday after Pentecost | Eliyah-Sliba-Moses | ||||
| September 1 | Beginning of Eastern Liturgical Year | ||||
| 20th to 25th Sunday after Pentecost (Sunday between October 30 and November 5) | Dedication of the church (Qudas Edta) | All Saints' Sunday | |||
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