Introduction
Many churches today decorate the sanctuary with banners and linens in specific colors for a time. The pastor may also wear a chasuble or stole in the same color. Where do they come from, and what do they mean? Why do some colors get more extended periods than others? Welcome to the seasons of the church! For nearly all of Christianity's bimillennial history, pastors and theologians have kept this time-honored tradition alive for us to this day. This custom is the liturgical calendar, the yearly planner for Christian worship.
Liturgy means "work for the people," representing public service or ministry (leitourgia; G3009). Paul of Tarsus used the word twice in his letter to the Philippians (see 2:17, 30). In other words, worship is a service in which God expects all of us to participate. In addition to the colors and symbols, church leaders arrange their lessons, music, and sermons by the lectionary—a cycle of public reading based on a three-year rotation. The lectionary reflects Paul's instructions to Timothy: "Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching" (1 Tim. 4:13). Both the liturgical calendar and the lectionary derive from Jewish synagogue worship. For example, when Jesus read from the prophet Isaiah in Nazareth, he read from a text the synagogue leader had selected (see Luke 4:16-21). Jews today still read their Torah portions on a triennial cycle.
Dramatizing the Life of Jesus
The liturgical calendar helps us remember the life and ministry of Jesus and live it out in our everyday lives! It is a resurrection timeline, knowing Christ did not stay in the tomb, but he is risen! The church year begins with Advent, from the Latin word adventus, or "coming." This exact word translates the Greek parousia (G3952), which Paul used to describe the "coming" of Jesus at the world's end (see 1 Thess. 4:15). Therefore, Advent is not just a time when we notionally wait for Christ's birth, but also one in which we remain to join him in God's kingdom! Of course, the birth of Jesus is when we recall the phenomenon of God coming to us in human flesh and blood—the incarnation. The highest of all heaven and earth came to live among the lowest of people; he would save all who would repent and know him. We observe this in our celebration of the Nativity, or Christmas (lit. "Christ's Mass"). The other primary Christian festival is the Pascha (G3957)—the Greek rendering of the Hebrew word for Passover, Pesach (H6453)—or what many people still mistakenly call "Easter" (from the Anglo-Saxon pagan idol Ēostre).
The Nativity and the Pascha dominate the liturgical calendar, as they should. In the forty days before Jesus' crucifixion and resurrection, we observe a time of fasting, sacrifice, and prayer known as Lent (from an archaic English word for "springtime"). We do this to remember when the ancient Israelites wandered through the desert for forty years before entering the Promised Land (see Exod. 16:35). It is also to recall how Jesus succeeded in the same three temptations in which they failed God. He spent forty days in the wilderness before entering his public ministry to Israel (see Matt. 4:1-11; Mark 1:12-13; Luke 4:1-13). After the Pascha, we celebrate Pentecost, initially a Jewish festival counting "fifty days" (Greek: Pentēkostē; G4005) after Passover. For Christians, Pentecost is the "birthday of the church." Pentecost was when Simon Peter stood before the entire nation of Israel and proclaimed Jesus as their national Messiah—calling them to repentance and baptism (Acts 2:38 ff.).
Ordinary Time is precisely what it sounds like—a time without significant observances. However, this is the time we need most to practice the Christian faith—a time of peace. We are not Christians because we can praise God when things are going well and when we feel loved by our friends and family. We are Christians because we endure with the Lord through hardship, ordinary things, circumstances, and boredom. Moreover, this is a time to slow down and appreciate the beauty of nature, the attributes of God, the needs of others, and many other things that escape our notice. Therefore, the church calendar helps us to express the full range of our emotions and confessions of faith that God presents himself in all circumstances: joy, peace, strife, war, fear, and lamentation. It also allows the church to teach children and properly catechize adults about the context of traditions and observances, hence why God issued a calendar in the first place (see Deut. 6:20-25).
Colors of the Church Calendar
Blue represents the Levitical priesthood of Israel and the Law of Moses. It is still the sacred color of Judaism, used for prayer shawls and fringes. Blue symbolizes Jesus' priesthood and God's call to righteousness. Blue is used during Advent.
Violet symbolizes royalty, repentance, and preparation. Violet is used during Lent.
White and Gold symbolize joy, purity, celebration, and victory. White and gold are used during Pascha.
Red is the color of fire and blood; it represents the Holy Spirit, Jesus' atonement on the cross, and the death of martyrs. Red is used during Pentecost.
Green is the color of plants and evergreens; it symbolizes our spiritual maturity and eternal life. It also represents life and hope. Green is used during Ordinary Time.
Rose symbolizes essential events of salvation history won by Jesus. It represents a softening of the penitential themes of Advent and Lent as the church moves toward the Nativity and Pascha. Rose is used on the Third Sunday of Advent (Gaudete) and the Fourth Sunday of Lent (Laetare).
Keeping Time with Israel
Today, our Messianic Jewish brethren observe the biblical calendar, with commemorations of Jesus added to it. Our liturgical holy days—from which we derive the word holiday—loosely correspond with the Jewish calendar. The Christian Gentiles of the late first and early second centuries wanted to continue the Judaic tradition without the legalism of pharisaic rules. Their answer was to infuse the Hebrew festivals with messianic symbolism. For starters, our winter celebration of the Nativity corresponds with Chanukkah (H2597), the eight-day festival of lights, which marks the Dedication of the temple following Antiochus IV Epiphanes' (175–163 BC) desolating sacrilege in 165 BC (see 1 Macc. 4:36-59 CEB; 2 Macc. 10:1-8 CEB).
The incarnation of Jesus corresponds with the Feast of Tabernacles (Hebrew: Sukkot; H5521). Consider John's testimony: "The Word became flesh and made his dwelling [eskēnōsen; G4637, "tabernacled;" lit. "pitched his tent"] among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth" (1:14). Jesus came to live with us on earth by accepting the "tabernacle" of flesh and blood, taking Israel's exodus and salvation as his sacrifice. Through Jesus' incarnation, he not only dwelt among us physically but also brought the presence of God closer to humanity, fulfilling the more profound spiritual significance of the Feast of Tabernacles. His life, death, and resurrection inaugurated a new era where God's presence would no longer be confined to a physical tabernacle or temple but would dwell within the hearts of believers through the Holy Spirit. Thus, the Feast of Tabernacles finds its ultimate fulfillment in Jesus Christ, who embodies the true tabernacle of God's presence among us.
Christians know the relationship between the Passover and the Pascha very well. Just as the ancient Israelites ate unleavened bread when the Lord "passed over" their homes and saved them from perishing (see Exod. 12:27), Jesus took unleavened bread to mark his death as our atonement (see Mark 14:21-25). Hence, the Feast of Unleavened Bread (Hebrew: Chag ha-Matzot; H2282, H4682) is now linked to Passover, whereas it was a separate feast in scripture. Jesus rose from the dead three days after the Passover on the day of Firstfruits (Hebrew: Bikkurim; H1061). Paul connected the resurrection to his Jewish feast, writing, "But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. . . . But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him" (1 Cor. 15:20, 23)—the day of Pentecost followed Jesus' resurrection fifty days later when the Holy Spirit came to the apostles in the upstairs room of the temple and anointed them for evangelism (see Acts 2:1-6).
The two Jewish feasts at the beginning of the year do not correlate with the Christian liturgical calendar. These are Yom Kippur (H3117; H3725, "Day of Atonement") and Rosh ha-Shanah (H7218; H8141; Jewish Near Year; lit. "head of the year"). We do not observe these feasts because Jesus the Messiah became the atonement for our sins, making repentance available throughout the year instead of merely ten days (see "Lamb of God: Atonement"). The season of Lent may parallel the concept of Yom Kippur, but the calendar dates and the intent do not necessarily match. Likewise, with Rosh ha-Shanah, we often make New Year's resolutions to do something better or to let go of a bad habit. The lectionary always features this New Year's Day reading:
There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, a time to search and a time to give up, a time to keep and a time to throw away, a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace (Eccl. 3:1-8).
Conclusion
The concept of "keeping alert," as mentioned by Jesus in Matthew 25:1-13 and echoed throughout various teachings in the New Testament, emphasizes the importance of spiritual readiness and vigilance. It is a call to remain attentive and prepared for the coming of the Kingdom of God, which can manifest in unexpected ways and at unexpected times. The Christian liturgical calendar, derived from the Jewish festival times and seasons, provides a structured framework for believers to engage in this practice of spiritual alertness and preparation. Each liturgical season, such as Advent, Lent, Easter, and Pentecost, offers unique opportunities for reflection, repentance, celebration, and renewal. The term mikra in Hebrew (H4744), often translated as "sacred assembly" in English translations of the Old Testament (e.g., Exod. 12:16; Lev. 23:2, 4), carries a deeper meaning of "recital" or "rehearsal." This sheds light on the significance of the liturgical seasons as more than just religious observances but as rehearsals or preparatory exercises for the soul. They offer moments for believers to revisit and rehearse their faith's foundational truths, realign their lives with God's will, and anticipate the fulfillment of his promises.
Furthermore, baptism and communion are likened to dress rehearsals for the ultimate banquet in God's kingdom. Baptism symbolizes initiation into the Christian faith and cleansing sin, marking the beginning of one's journey as a disciple of Christ. Communion represents the spiritual nourishment and communion with Christ, reminding believers of his sacrificial death and the promise of eternal life. Just as actors prepare through dress rehearsals for the performance, Christians engage in the sacraments as preparatory acts, ensuring their hearts and souls are ready for the grand banquet awaiting them in God's kingdom. These sacraments serve as tangible reminders of God's grace, mercy, and love, and they deepen believers' connection to the central themes of the Christian faith: redemption, reconciliation, and communion with God and one another. The Christian liturgical calendar, rooted in Jewish tradition, and the sacraments are essential tools for believers to keep alert, prepare their souls, and actively anticipate God's kingdom's fulfillment. They provide opportunities for spiritual growth, renewal, and alignment with God's purposes, ultimately leading believers toward a deeper relationship with God and readiness for the coming of his kingdom.
Prayer
Blessed are you, LORD our God, King of the universe; you have poured upon us the new light of your incarnate Word: grant that this light, kindled in our hearts, may shine forth in our lives; through Jesus the Messiah our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God, now and forever. Amen.
Bibliography
Boling, Ruth L. Come Worship With Me: A Journey through the Church Year. Louisville: Westminster John Knox, 2010.
The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 600. https://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.
Bratcher, Dennis. "The Seasons of the Church Year." The Voice. Oklahoma City: Christian Resource Institute, 2018. https://www.crivoice.org/chyear.html.
Bruce, F. F. New Testament History. New York: Doubleday, 1980.
Gamber, Jenifer. "The Liturgical Year Explained." Building Faith. Alexandria: Virginia Theological Seminary, 2012. https://buildfaith.org/the-liturgical-year.
Harper, Michael. "It Is Pascha, Not Easter!" Orthodox Christianity (blog). May 5, 2013. https://orthochristian.com/61203.html.
Kasdan, Barney. God's Appointed Times: A Practical Guide for Understanding and Celebrating the Biblical Holy Days. Clarksville, MD: Messianic Jewish Publications, 1993.
⸻. God's Appointed Customs: A Messianic Jewish Guide to the Biblical Lifecycle and Lifestyle. Clarksville, MD: Messianic Jewish Publications, 1996.
Morris, Leon. "The New Testament and the Jewish Lectionaries." London: Tyndale, 1964. p. 78. Robert I. Bradshaw, edited for Theology on the Web, 2006. https://biblicalstudies.org.uk/pdf/tp/lectionaries_morris.pdf.
Nadler, Sam. Messiah in the Feasts of Israel. Charlotte: Word of Messiah Ministries, 2010.
Neel, Douglas E., and Joel A. Pugh. The Food and Feasts of Jesus: Inside the World of First Century Fare, with Menus and Recipes. Lanham, MD: Rowman & Littlefield, 2013.
Peterson, Galen. "Sukkot and the Birth of Yeshua: How the Feast of Tabernacles Helps Us to Pinpoint the Date of Messiah's Birth." Walnut Creek, CA: American Remnant Mission, 2020. http://www.remnant.net/sukkot_y.htm.
Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels. Second ed. Grand Rapids: Zondervan, 2020.
Talley, Thomas J. The Origins of the Liturgical Year. Second, emended ed. Collegeville, MN: Liturgical, 1991.
Comments